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

In the Collection of the Middle Length Discourses

Commentary on the Final Fifty Discourses

1.

The Chapter on Devadaha

1.

Commentary on the Devadaha Sutta

1. "Thus have I heard" is the Discourse at Devadaha. Therein, "named Devadaha" means gods are called kings, and there the Sakyan kings had a royal bathing pond that was pleasing and well-protected; because it was the lake of the gods, it became known as "Devadaha." With reference to that, that market town too came to be termed Devadaha. The Blessed One dwells in dependence on that market town, in the Lumbinī Grove. "All that is caused by what was done in the past" means due to the condition of action done in the past. By this he shows that, having rejected both action-feeling and functional feeling, they accept only one resultant feeling. "Monks, the Jains speak thus" - by this he shows by specifying what was previously said without specifying.

"We indeed existed" - this the Blessed One asks, knowing their state of not knowing, wishing merely to establish their defeat. For those who do not even know "we existed," how will they know the fact of action having been done or not having been done? In the case of the further question too, the same method applies.

2. "This being so" - in the Cūḷadukkhakkhandha Sutta, the meaning is "if the words of the great Jain are true," but here the meaning is "when there is such a state of not knowing on your part regarding this much of the matter." "Not proper" means not fitting.

3. "Thickly smeared" means with thick smearing, coloured with poison again and again, but not like something smeared with oil-cake residue. "With a probe" means with a probe-rod, even down to a needle-point. "Would search" means he would investigate whether it is deep or shallow. "Medicinal powder" means powder of charred yellow myrobalan or emblic myrobalan. "Would insert" means would put in. "Healthy" and so on has been stated in the Māgaṇḍiya Sutta itself.

"Just so" - here this is the correlation of the simile: for just as the time when feeling becomes obvious at the time of being pierced by a dart for one pierced by a dart, so for these there would be the time of knowing "we existed in the past or not, we did evil deeds or not, or we did such evil." Just as the time when feeling becomes obvious during the four occasions beginning with the cutting open of the surface of the wound, so there would be the time of knowing "so much of our suffering has been worn away, or when so much has been worn away, all suffering will be worn away, and we shall be established in the pure end." Just as the time of knowing comfort afterwards, so there would be the time of knowing the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life. Thus here, by one simile three meanings are illustrated, and by four similes one meaning is illustrated.

4. But these do not know even one of those, and just as a man who has not been pierced, when the dart has gone having missed, having generated the perception "I have been pierced" merely on the authority of the words of an enemy saying "You have been pierced by me," is a man who has come to suffering, so too, believing all this merely on the authority of the words of the great Jain, thus rebuked by the Blessed One with the simile of the dart, being unable to counter it, just as a weak dog, having roused a deer and turned it towards its master, itself draws back, just so, placing the doctrine upon the head of the great Jain, they said beginning with "Friend, Nigaṇṭha."

5. Then the Blessed One, rebuking them together with their teacher, said beginning with "There are these five." "Therein, of the venerable ones" means of the venerable ones regarding those five things. "What is the faith in a teacher regarding the past" means what faith in a teacher who speaks about the past. Whatever faith you who believe the doctrine about the past have in your great Jain, which is that? He asks whether it is of factual meaning or non-factual meaning, of factual result or non-factual result. The same method applies to the remaining terms as well. "Reasonable" (sahadhammika) means with cause, with reason. "Counter-argument" (vādapaṭihāra) means a retaliatory argument. By this much he shows to them what is called the faith-cutting argument, namely "Remove faith, it is entirely weak."

6. "Through ignorance, not knowing" means through the not knowing of ignorance. "Through confusion" means through confusion. "Believe wrongly" means you believe in a distorted way, or the meaning is that you grasp an illusory view.

7. "To be experienced in the present life" means giving result in this very individual existence. "By means" means by effort. "By striving" means by energy. "To be experienced in a future state" means giving result in the second or third individual existence. "To be experienced as pleasant" means wholesome action giving result with a desirable object. The opposite is to be experienced as unpleasant. "To be experienced when fully ripened" means to be experienced in a fully ripened, concretely produced individual existence; this is just a designation for to be experienced in the present life. "To be experienced when not fully ripened" means to be experienced in an unripened individual existence; this is just a designation for to be experienced in a future state. Even this being so, here is the distinction - Whatever is done in the first stage of life gives result in the first stage of life or in the middle stage of life or in the last stage of life, whatever is done in the middle stage of life gives result in the middle stage of life or in the last stage of life, whatever is done in the last stage of life gives result right there - that is called to be experienced in the present life. But whatever gives result within the period of seven days, that is called to be experienced when fully ripened. That is both wholesome and unwholesome.

Herein are these stories - There was, it is said, a poor man named Puṇṇa who dwelt in Rājagaha in dependence on the millionaire Sumana. One day, when a celebration was proclaimed in the city, the millionaire said to him - "If you plough today, you will receive two oxen and a plough. Will you celebrate the festival, or will you plough?" What is the festival to me? I shall plough. Then take whichever oxen you wish and plough. He went to plough. On that day the Elder Sāriputta, having emerged from cessation, thinking "For whom shall I perform an act of kindness?" Reflecting, having seen Puṇṇa, taking his bowl and robe, he went to his ploughing place. Puṇṇa, having set aside his ploughing, gave the elder a wooden toothbrush and gave water for washing the face. The elder, having attended to his body, sat down not far from the work, looking out for the bringing of food. Then, having seen his wife bringing food, he showed himself right on the way.

She, having placed the food brought for her husband into the elder's bowl, having gone again and having prepared other food, came during the day. Puṇṇa, having ploughed once, sat down. She too, coming with the food, said - "Husband, your food was brought right early, but having seen the Elder Sāriputta on the way, having given that to him, having cooked other food, for me bringing it the sun had risen. Do not be angry, husband." You have done a good thing, dear lady. By me, right early, a wooden toothbrush and water for washing the face were given to the elder. By him our almsfood too has been consumed. Today we have become sharers in the ascetic practice performed by the elder - thus he inspired confidence in his mind. The place ploughed once became nothing but gold. He, having eaten, looking at the ploughed place, having seen it shining, having risen, having struck it with a stick, having known it to be the nature of red gold, thinking "It is not possible to consume it without telling the king," having gone, he informed the king. The king, having had all that brought by carts, having had a heap made in the royal courtyard, asked "Does anyone in this city have this much gold?" And when it was said "No one has," he gave him the position of millionaire. He became known as the millionaire Puṇṇa.

There is yet another story - In that very Rājagaha there was a poor man named Kāḷaveḷiya. His wife cooked sour leaf gruel. The Elder Mahākassapa, having emerged from cessation, reflecting "To whom shall I show kindness?" having seen him, went and stood at the house-gate. She, having taken the bowl, having put all of it in there, gave it to the Elder; the Elder, having gone to the monastery, offered it to the Teacher. The Teacher took just enough for his own sustenance; the remainder was sufficient for five hundred monks. Kāḷavaḷiya too, having arrived at that place, received a small portion. Mahākassapa asked the Teacher about the result for Kāḷavaḷiya. The Teacher said "On the seventh day from now he will obtain the canopy of a millionaire." Kāḷavaḷiya, having heard that talk, went and informed his wife.

At that time the king, going about the city, saw a man seated on a stake outside the city. The man, having seen the king, made a loud noise: "Send me food to eat, Sire." The king, having said "I shall send it," when the evening meal was brought, remembered and said "Find someone able to carry this." They circulated a bag of a thousand in the city. On the third occasion, Kāḷavaḷiya's wife accepted it. Then they showed her to the king. She, having assumed the appearance of a man, armed with the five weapons, having taken the food bowl, went out from the city. Outside the city, a demon named Dīghatāla, dwelling in a palmyra tree, having seen her going by the foot of the tree, said "Stop, stop! You are my food." I am not your food; I am a king's messenger. Where are you going? To the presence of the man seated on the stake. Will you be able to carry a message for me too? Yes, I shall be able. You should announce: "Dīghatāla's wife, Kāḷī, the daughter of King Sumana the god, has given birth to a son." At the foot of this palmyra tree there are seven treasure-pots; you may take them. She went along proclaiming "Dīghatāla's wife, Kāḷī, the daughter of King Sumana the god, has given birth to a son."

Sumana the god, seated at the assembly of demons, having heard, having heard the message "One human being is bringing us welcome news; summon him," pleased, said "I give you the treasure-pots in the place covered by the circular shadow of this tree." The man seated on the stake, having eaten the meal, at the time of wiping his mouth, having known "This is a woman's touch," bit her topknot. She, having cut off her own topknot with a sword, went straight to the king's presence. The king asked: "How is the fact that the meal has been eaten to be known?" Having said "By the sign of the topknot," having informed the king, she had that wealth brought. The king asked: "Does anyone else have so much wealth?" "There is not, Sire." The king made her husband the chief millionaire in that city. The story of Queen Mallikā too should be told. These are the stories concerning wholesome action for now.

But the young man Nanda committed sin against the elder nun Uppalavaṇṇā; as he, having risen from the bed and gone out, was walking away, the great earth split open and gave him space, and he entered the great hell right there. Nanda the butcher too, having done the work of cattle-slaughter for fifty years, one day at mealtime, not obtaining meat, having cut the tongue of a living ox and having had it roasted on embers, began to eat it. Then his tongue, having been severed at the root, fell right into the food bowl; he, crying aloud, having died, was reborn in hell. Nanda the demon too, going through space together with another demon, having seen the Elder Sāriputta seated in the open air during the night-time with freshly shaven hair, wishing to strike him on the head, having informed the other demon, even though being restrained by him, having given the blow, crying aloud "I am burning, I am burning!", having entered the ground in that very place, was reborn in the great hell. These are the cases regarding unwholesome action.

But whatever action done even at the very point of death gives result in another existence, all that is called to be experienced in a future state. Therein, whatever result of a meditative absorption that has not been fallen away from will arise, that is said here as "result that has arisen." Its root action was not examined as being neither to be experienced in the present life nor to be experienced in a future state; although it was not examined, it should be understood that it is indeed to be experienced in a future state. Whatever is the result of fruition attainment of the first path and so on in another existence, that is said here as merely "a quality that has arisen." Although it is said thus, path-action should be understood as to be experienced when fully ripened. For path-volition alone is the most quickly fruit-giving, because its fruit is immediate.

8. "To be experienced much" means leading to the percipient existence. "To be experienced little" means leading to the non-percipient existence. "To be experienced" means action with result. "Not to be experienced" means action without result. "This being so" means when there is no obtaining of the cause for the transformation of these actions to be experienced in the present life and so on into those to be experienced in a future state and so on, through exertion. "Fruitless" means without fruit, useless. By this much, having shown the fruitlessness of undertaking in a Dispensation not leading to liberation, it should be understood that what is called the striving-cutting argument has been shown. "Reasonable counter-arguments" means having a reason corresponding to the reason stated by others, the doctrines and counter-doctrines of the Jains. "Come to a blameworthy position" means they come to a reason that is blameworthy by the wise. "Vādānuppattā gārayhaṭṭhānā" is also a reading. Its meaning is - Having a reason corresponding to the reason stated by others, having reached the doctrine of the Jains, drying up that doctrine, causing it to wither, ten blameworthy grounds beginning with "doers of wrong action" come.

9. "Because of circumstance" means because of the condition of fate. "Having evil circumstance" means those of evil fate. "Because of rebirth" means because of the six rebirths.

10. Having thus shown the fruitlessness of the Jains' exertion, now in order to show the fruitfulness of exertion and energy in the Dispensation leading to liberation, he said beginning with "And how, monks." Therein, "not oppressed" means not overpowered. The state of human existence is called not overpowered by suffering; he does not oppress it, meaning he does not overpower it. Even that, when engaging in various kinds of performance of austerities, he oppresses with suffering. But those who, having gone forth in the Dispensation, are forest dwellers or tree-root dwellers and so on, they do not oppress with suffering. For in the Dispensation leading to liberation, energy is called right effort.

But the Elder said: Whoever, born in a wealthy family, having become seven years old, adorned and prepared, seated on his father's lap, when the Community of monks seated in the house, having done the meal duty, while the thanksgiving was being given, having shown the three successes, when the truths were proclaimed, attains arahantship; or whoever, told by his mother and father "Will you go forth, dear son?" having said "Yes, I shall go forth," having been bathed, having been adorned, having been led to the monastery, having learnt the five-part skin meditation, while seated, while the hair was being shaved off, attains arahantship at the very hall of tonsure; or whoever, newly gone forth, with his head smeared with red arsenic oil, on the following day, having eaten the carrying-pole meal sent by his mother and father, while seated right in the monastery, attains arahantship - this one does not oppress himself with suffering. But this is the superior honour. Whoever, born in the womb of a female slave, having put on even a silver signet ring, having anointed his body with even just goraka and millet, having been led saying "Give him the going forth," attains arahantship at the hall of tonsure or on the following day - this one too does not oppress himself, who is not oppressed, with suffering.

Righteous happiness means the happiness of the four requisites arisen from the Community or from a group. "Not infatuated" means not infatuated through the infatuation of craving. "I do not abandon righteous happiness" means greed should not be made therein. For one who, having determined "this is for this purpose" regarding a ticket meal or a rains-residence gift arisen from the Community, consumes it among the monks in the midst of the Community, grows in morality, concentration, insight, path and fruition, like a lotus among leaves. "Of this" means of that which is the root of the present five aggregates. "Of the source of suffering" means of craving. For that is the source of the suffering of the five aggregates. "Strives with activity" means for one making associated energy. "There is dispassion" means there is dispassion through the path. This is what is meant: "Through striving with activity, there is dispassion for me regarding this source of suffering" - thus he understands. By this, the easy practice with quick direct knowledge is spoken of. By the second occasion, the mode of equanimity of that associated energy is spoken of. "He, for whatever indeed of his" - here this is the meaning in brief: That person, regarding whatever source of suffering for which there is dispassion through striving with activity, strives with activity there, strives through path striving. But regarding whatever source of suffering for which there is dispassion for one looking on with equanimity, developing equanimity, he develops equanimity there, develops through path development. "Of that one" means of that person.

11. "With mind bound in love" means with mind bound by desire and lust. "With acute desire" means with strong desire. "With acute longing" means with strong aspiration. "Standing together" means standing in one place together. "Joking" means laughing with loud laughter. "Laughing" means making a smile.

As for "Just so, monks" - here this is the explanation of the simile: For a certain man, filled with lust for a certain woman, having given food, clothing, garlands, ornaments and so on, establishes her in his house. She, having been unfaithful to him, associates with another. He, thinking "Surely I am not showing her suitable honour," increased the honour. She commits adultery exceedingly. He thinking "This one, even while being honoured, commits adultery; while living in my house she might even do me harm; let me drive her out," having made a formal admonishment in the midst of the assembly, dismissed her saying "Do not enter the house again." She, being unable to make intimacy with him by any means, goes about together with dancers and actors and so on. Having seen that, displeasure indeed does not arise in that man, but pleasure arises.

Therein, the time of the man's being filled with lust for the woman is like this monk's attachment to his individual existence. The time of establishing her in the house having given food, clothing and so on is like the time of caring for the individual existence. The time of her committing adultery is like the state of being afflicted through the influence of disturbance of bile and so on of the individual existence even while being cared for. Just as having considered "Not receiving suitable honour for herself, she commits adultery" and increasing the honour, so is the time of administering medicine having considered "Not receiving medicine, it becomes thus." Just as committing adultery again even when honour has been increased, so is the state of being afflicted again through the influence of the disturbance of the remaining ones when medicine is being administered for one among bile and so on. Just as having made a formal admonishment in the midst of the assembly and expelling from the house, so is the uprooting of mental defilements through the path, having arrived at indifference towards it thinking "Now I am not your slave nor your labourer; throughout the round of rebirths without discernible beginning I have wandered about attending upon you alone; what need have I of you? Let it be cut or let it be broken," and having made energy firm. Just as having seen her going about dancing with dancers and actors and so on, displeasure does not arise in that man, but only pleasure arises, just so for this monk who has attained arahantship, having seen the individual existence afflicted through the influence of disturbance of bile and so on, displeasure does not arise, but only pleasure arises thinking "Surely I shall be freed from the suffering of maintaining the aggregates." But this simile should be understood as having come to make clear this meaning: "Having known that displeasure arises for one with mind bound in love, and that it does not exist for one with mind not bound in love, one abandons desire and lust for the woman; just so this monk, having known that the source of suffering is abandoned for one striving with activity or for one developing equanimity, and not otherwise, accomplishing both of those, abandons the source of suffering."

12. "When I dwell comfortably" means with whatever happiness I wish to dwell, for me dwelling thus. "Strives" means for one exerting himself. And here, for one for whom the easy practice is not beneficial, for one wearing fine robes and dwelling in a pleasing lodging the mind becomes distracted, and the difficult practice is beneficial, for one wearing torn and tattered coarse robes and dwelling at cemeteries, tree-roots, and so on the mind becomes fully focused - with reference to that, this was said.

"Just so" - here this is the correlation of the simile: for just as a fletcher, so should the practitioner who is frightened of birth, ageing, and death be seen; just as the bent, crooked, and twisted arrow, so is the bent, crooked, and twisted mind; just as the two firebrands, so is the bodily and mental energy; just as the rice-gruel oil for one making the arrow straight, so is faith; just as the bending-stick, so is the supramundane path; just as the fletcher's straightening of the bent, crooked, and twisted arrow by moistening it with rice-gruel oil, heating it over the firebrands, and straightening it with the bending-stick, so is this monk's straightening of the bent, crooked, and twisted mind by moistening it with faith, heating it with bodily and mental energy, and straightening it by the supramundane path; just as the fletcher's experiencing of success by piercing an enemy with the arrow thus made straight, so should be seen this practitioner's experiencing of the happiness of fruition attainment, having pierced the host of mental defilements with the mind thus made straight, while dwelling in a pleasing lodging, having reached the plane of the excellent cessation. Here the Tathāgata has spoken of the practices of the monk with the easy practice and quick direct knowledge, and of the monk with the difficult practice and sluggish direct knowledge, but the practices of the other two were not spoken of; he began this teaching in order to speak of those. Or, when these two have been spoken of, the others too are as if spoken of; but the practice that should be approached was not spoken of; he began this teaching in order to speak of that. Or, the practice together with the approach has already been spoken of; but in order to show, having shown one previously unshown arising of a Buddha, that he would conclude the teaching on the going forth of one son of good family with arahantship, he began this teaching. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Devadaha Sutta is concluded.

2.

Commentary on the Pañcattaya Sutta

21. "Thus have I heard" is the Discourse on the Five and Three. Therein, "some" means certain ones. "Ascetics and brahmins": ascetics by having gone forth into the state of wandering, brahmins by birth; or those regarded by the world as "ascetics" and "brahmins." Those who, having theorised and variously theorised about the future, grasp it are "theorists about the future." Or those who have theorising about the future are also "theorists about the future." And here, "extreme" means a portion is intended here, as in such passages as "Identity, friend, is one extreme" and so on. "Theorising" means craving and wrong views. And this too has been said: "In summary, 'theorising' means two kinds of theorising: theorising through craving and theorising through wrong view." Therefore, the meaning here should be understood thus: "theorists about the future" means those who stand having theorised about the future portion of aggregates by way of craving and wrong view. Of those who thus stand having theorised about the future, the views that follow the future itself by way of arising again and again are "views about the future" - thus they are "holders of views about the future." Those holding such views, with reference to, based on, and dependent on that future, making other people too followers of wrong views, assert various doctrinal positions. "Various" means of many kinds. "Doctrinal positions" means designation-terms. Or alternatively, because they proceed having overridden the factual meaning and not grasping it according to its intrinsic nature, they are called "dispositions," that is, wrong views; the terms of dispositions are "doctrinal positions" - the meaning is utterances that illuminate wrong views.

"Percipient" means endowed with perception. "Healthy" means permanent. "Thus some" means "in this way some, thus some" is the meaning. By this, sixteen doctrines of perception are spoken of; "non-percipient" - by this, eight doctrines of non-perception; "neither percipient nor non-percipient" - by this, eight doctrines of neither-perception-nor-non-perception; "or else of an existing being" - by this, seven doctrines of annihilationism. Therein, "of an existing" means of one who is present. "Annihilation" means cutting off. "Destruction" means disappearance. "Non-existence" means the departure from existence. All these are merely synonyms of one another. "Or Nibbāna in the present life" - by this, five doctrines of Nibbāna in this present life are spoken of. Therein, "present life" is called a directly evident phenomenon; this is a designation for the individual existence attained here and there. Nibbāna in the present life is Nibbāna in this present life; the meaning is the appeasement of suffering in this very individual existence. "Existing or" means existing in three ways by way of percipient and so on. "Three become" means "the self is percipient" and so on - one by way of the existing self, and the other two - thus three.

22. "Material or" means material by way of kamma-born matter or kasiṇa matter. Therein, the obtainer takes the kasiṇa form as self; the rationalist takes both kinds of matter. "Immaterial" means those who proclaim as self either the sign of the immaterial attainment, or, setting aside the aggregate of perception, the remaining immaterial phenomena - both obtainers and rationalists proclaim thus. The third view, however, has arisen by way of a mixed grasp; the fourth by way of a reasoning grasp only. In the second set of four, it should be understood that the first view is spoken of by way of the section on the attained, the second view by way of the section on the not attained, the third view by way of the preliminary work of a kasiṇa the size of a winnowing basket or the size of a saucer, and the fourth view is spoken of by way of an extensive kasiṇa.

"Or else some who have transcended this" means those who have gone beyond the group of seven perceptions stated in brief by the term "percipient." Others say "a group of eight." Both of those will become clear later. Now here this is the meaning in brief - for some are able to transcend these seven or eight perceptions, but some are not able. Therein, those who are able, just those are taken up. But among those some who are able to transcend, just as among people who have crossed the Ganges, one might go to Dīghavāpī and stay, and one beyond that to Mahāgāma; just so, some, having declared the plane of infinite consciousness as limitless and imperturbable, remain there; some the plane of nothingness. Therein, in order to show the plane of infinite consciousness first, "some assert the consciousness circular meditation object" was said. Later he will say "some assert the plane of nothingness." "This" means that this - the wrong view, the condition for the view, and the object of the view. "The Tathāgata directly knows." He knows with most excellent knowledge that "by this condition, this particular view has been taken up."

Now, expanding that very same, he said beginning with "Those venerable ones." "Or else whichever of these perceptions" means or else whichever of these perceptions stated thus as "whether perceptions of material form." "Pure" means free from impurities. "Supreme" means highest. "Highest" means foremost. "Is declared unsurpassed" means is spoken of as matchless. "Whether perceptions of material form" - by this, the four fine-material-sphere perceptions are spoken of. "Whether perceptions of the immaterial" - by this, the perceptions of the plane of infinite space and the plane of infinite consciousness. But by the other two terms, the section on the attained and the section on the not attained are spoken of. Thus these are eight by classification, but in meaning there are seven perceptions. For the section on the attained is already included in the former six. "This is conditioned" means that this - all that pertains to perception together with the wrong view - is conditioned, produced by conditions having come together. "Gross" means gross precisely because of being conditioned. "But there is the cessation of activities" means there exists what is called Nibbāna, reckoned as the cessation of these activities that have been called conditioned. "There is this - thus having understood" means having known that Nibbāna thus: "there is this." "Seeing the escape from that" means seeing the escape from that conditioned, seeing Nibbāna. "The Tathāgata has gone beyond that" means he has passed beyond, has transcended that conditioned - this is the meaning.

23. "Therein" means among those eight doctrines of non-perception. "Material or" and so on should be understood by the very method stated in the doctrine of perception. And since this is the doctrine of non-perception, therefore the second set of four is not stated here. "Protest against" means they ward off, they reject. In the terms beginning with "perception is a disease": a disease in the meaning of affliction, a boil in the meaning of having corruption, a dart in the meaning of having penetrated within. In the terms beginning with "coming or going or": coming by way of conception, going by way of death, passing away by way of departing, rebirth by way of being reborn, growth, increase, and expansion by way of arising again and again and progressively developing. Certainly, in four-aggregate constituent existence there is occurrence of consciousness even without matter, but without the remaining three aggregates there is not. But this question is spoken of by way of five-aggregate constituent existence. For in the five-aggregate constituent realm, there is no occurrence of consciousness without this many aggregates. But a sophist here says: "From the statement beginning with 'apart from matter,' there is matter even in immaterial existence, and consciousness in non-percipient existence, and likewise for one who has attained cessation." He should be told - If you obstruct the meaning by the shadow of the phrasing, from the statement beginning with "coming or," it follows that that consciousness, like winged creatures, bipeds, and quadrupeds, goes by flying up and also goes on foot, and grows like cow-horn creepers and the like. And the three existences stated by the Blessed One in many hundreds of discourses, due to the absence of immaterial existence, would become only two. Therefore do not speak thus; retain the meaning as it has been stated.

24. "Therein" is a locative among the eight doctrines of neither-perception-nor-non-perception. Here too, "material or" and so on should be understood by the very method already stated. "Non-perception is confusion" means the state of being without perception is indeed the ground of confusion for this one. For whoever does not know anything, they say "this one is non-percipient." "By means of what is merely seen, heard, sensed, cognised, and activities" means by the mere extent of what is seen and cognised, by the mere extent of what is heard and cognised, by the mere extent of what is sensed and cognised. And here, "cognises" means "what should be cognised"; "by means of what is merely seen, heard, sensed, and cognised" means "by the mere occurrence of five-door perception" - for this is the meaning here. "By means of merely activities" means by the mere occurrence of gross activities - this is the meaning. "Of this plane" means of this plane of neither-perception-nor-non-perception. "Acquisition" means attainment. "This is a disaster" means this is destruction, "this is emergence" - this is the meaning. For having made the occurrence of five-door perception or the occurrence of gross activities non-occurring, that should be entered upon. But it shows that through the occurrence of that, there is emergence from that. "It is not declared to be attainable through the attainment of activities" means it is not declared to be attainable through the occurrence of gross activities. "Attainable through the attainment of the residue of activities" means activities that are the remainder of activities themselves, having reached the state of utmost subtlety by means of meditative development - through the occurrence of those, this is to be attained - this is the meaning. For when activities of such a kind are occurring, this is said to be attainable. "This" means that this, even though being subtle, is conditioned, and because of being conditioned, it is gross.

25. "Therein" is a locative among the seven doctrines of annihilationism. "Assert regarding the future" - "regarding the future" is called the doctrine of future wandering in the round of rebirths; the meaning is they assert the doctrine of future wandering in the round of rebirths. "Assert only attachment" means they speak only of clinging. "Āsatta" is also a reading; the meaning is they speak only of craving. "Thus after death we shall be" means thus after death we shall be. "We shall be of the warrior caste, we shall be brahmins" - thus the method should be applied here. "Seem like merchants" means like merchants, counterparts of merchants, similar to merchants, they are present to me. "Through fear of identity" means through fear of identity. For they, just as "There are, great king, four who fear what is safe. Which four? The earthworm, great king, out of fear does not eat the earth, thinking 'May the earth not be exhausted.' The sceptre-bird, great king, stands on one foot, thinking 'May the earth not sink down.' The blue jay, great king, sleeps lying on its back, thinking 'May the sky not fall down.' The brahmin-observer, great king, does not practise the holy life, thinking 'May the world not be annihilated.' These four fear what is safe; just so they fear identity." "Through disgust with identity" means being disgusted with that very identity termed as belonging to the three planes. "A dog bound by a leash" means a dog bound by having threaded a rope through a stick. "Just so this" - here identity, termed as phenomena of the three planes, should be seen as like the firm post or like the stake; the holder of wrong views as like the dog; wrong view as like the stick; craving as like the rope; the running around of the holder of wrong views, bound by the rope of craving threaded through the stick of wrong view and tied to identity, should be understood as like the running around of a dog tied by a leash to a post or stake, unable to go by cutting free due to its own nature.

26. "These five planes only" means these five causes only. Thus, even when setting up the matrix, only five were set up; even when concluding, only five were concluded; but when analysing, four were analysed. Where has Nibbāna in the present life entered? It should be understood that it has entered into two terms by way of unity and diversity.

27. And having thus shown the forty-four theorists about the future, now in order to show the eighteen theorists about the past, he said beginning with "There are, monks." Therein, those who, having theorised and variously theorised about the past, which is reckoned as the portion of the past, grasp it are "theorists about the past." Or those who have theorizing about the past are "theorists about the past." Thus the remainder too should be understood by the same method of the manner stated before. "The self and the world are eternal" means having taken one or another among matter and so on as "the self" and as "the world," they assert it as eternal, immortal, permanent, and stable. As it is said: "Matter is both the self and the world and is eternal - thus they proclaim the self and the world" - in detail. The same method applies in the case of non-eternal and so on too. And here, by the first doctrine, four doctrines of eternalism are stated; by the second doctrine, seven doctrines of annihilationism.

Were these not already dealt with above? Why are they taken up here again? Above, they were dealt with for the purpose of showing that one who has died here and there is annihilated right there. But here, the holder of wrong views who is an obtainer of the recollection of past lives sees the past, not the future; for the purpose of showing this meaning - that for him it occurs thus: "The self that has come from the past is annihilated right here, it does not go beyond this" - they are taken up. By the third doctrine, four doctrines of partial eternalism are stated; by the fourth doctrine, four eel-wrigglers are stated. "Finite" means having a boundary, delimited, round. For one whose kasiṇa has not been extended, having taken that kasiṇa as "the self" and as "the world," it occurs thus. The second doctrine is stated by way of one whose kasiṇa has been extended; the third doctrine is of one who has extended it across but not extended it above and below; the fourth doctrine is stated by way of a rationalist. The next set of four is by the very method stated above.

"Exclusively happy" means continuously happy. This view arises by way of obtainers, those who remember past births, and rationalists. For the obtainer, such a view arises for one who, by the knowledge of recollection of past lives, recollects his own birth in a warrior-caste family and so on as exclusively happy. Likewise for one who remembers past births, who is experiencing happiness in the present, recollecting a similar individual existence in seven past births. But for the rationalist, who is here endowed with happiness, it arises by reasoning alone thus: "In the past too I was just like this."

"Exclusively suffering" - this view does not arise for the obtainer. For he is exclusively happy here through the happiness of meditative absorption. But for one who is touched by suffering here, who remembers past births, and for the rationalist only, that view arises. The third view arises here for all of those who have a mixture of happiness and suffering; likewise the fourth view. For the obtainer who is now experiencing neither-suffering-nor-happiness by means of the fourth meditative absorption, recollecting a Brahma world that belongs to the fourth meditative absorption in the past. For one who remembers past births too, who is neutral in the present, and who recollects only a state that was neutral; and for the rationalist too, who is neutral in the present, this view arises for one who grasps by reasoning alone that "in the past too it was thus." To this extent, four doctrines of eternalism, four partial eternalists, four finitists and infinitists, four eel-wrigglers, and two fortuitous originationists - thus all eighteen theorists about the past have been spoken of.

28. Now, pulling out the withdrawal of views, he said beginning with "Therein, monks." Therein, "knowledge individually" means knowledge of direct experience. "Pure" means free from impurity. "Bright" means luminous. By all the terms, insight knowledge alone is spoken of. For the five qualities beginning with faith exist even in outside doctrines, but insight knowledge exists only in the Dispensation. "They purify therein only a mere portion of knowledge" means "we know this" - thus they are merely lowering a share of knowledge therein. "Is declared to be clinging" means that is not knowledge, it is indeed wrong view; therefore that too is declared to be clinging to views for those venerable ones - this is the meaning. Moreover, even though that is merely a portion of knowledge because of having the characteristic of mere knowing, nevertheless, because of not transcending that view and because of being a condition for clinging, it is indeed clinging. "Has gone beyond that" means has surpassed that view. To this extent, four doctrines of eternalism, four partial eternalists, four finitists and infinitists, four eel-wrigglers, two fortuitous originationists, sixteen doctrines of perception, eight doctrines of non-perception, eight doctrines of neither-perception-nor-non-perception, seven doctrines of annihilationism, five doctrines of Nibbāna in this present life - thus the sixty-two views that have come in the Brahmajāla have been spoken of. But when the Brahmajāla has been spoken of, this discourse has not yet been spoken of. Why? Because here identity view, which is additional to those, has come. But when this has been spoken of, the Brahmajāla has been spoken of as well.

30. Now, in order to show that these sixty-two wrong views, when arising, arise only with identity view at the forefront, he said beginning with "Here, monks, a certain." Therein, "relinquishment" means by giving up. "Not taking a stand on the mental fetters of sensuality" means because of having abandoned the craving for the five types of sensual pleasure. "The rapture of solitude" means the rapture of the two meditative absorptions accompanied by rapture. "Ceases" means ceases through the cessation of the meditative absorption. But for one who has emerged from the attainment, it is called ceased. For just as in "with the cessation of neither-unpleasant-nor-pleasant feeling, spiritual happiness arises; with the cessation of spiritual happiness, neither-unpleasant-nor-pleasant feeling arises" - here the meaning is not - with the cessation of the fourth meditative absorption, one enters and dwells in the third meditative absorption. But here the meaning is - having emerged from the fourth meditative absorption, one attains the third meditative absorption; having emerged from the third meditative absorption, one attains the fourth meditative absorption - this should be understood in the same way. "Displeasure arises" means the displeasure that causes the exhaustion of the lower meditative absorption. But the wieldiness of the consciousness that has emerged from the attainment is spoken of.

"The rapture of solitude" means that very rapture of the two meditative absorptions. "What the shade leaves" means the place which the shade leaves. What is meant? In whatever place there is shade, in that place there is no sunshine. In whatever place there is sunshine, in that place there is no shade.

31. "Spiritual happiness" means the happiness of the third meditative absorption.

32. "Neither-unpleasant-nor-pleasant" means the feeling of the fourth meditative absorption.

33. "I am without clinging" means "I am without grasping." "Suitable for Nibbāna" means suitable for Nibbāna, being of support. But is it not the case that the seeing of the path arises everywhere only when attachment has been dried up? How then has this become what is called a practice of support for Nibbāna? It has become what is called a practice of support by way of not clinging everywhere, by way of not grasping. "Asserts" means declares with conceit. "A view about the past" means even the eighteen-fold view about the past. "A view about the future" means even the forty-four-fold view about the future. "Is declared to be clinging" means because the grasping "I am" is included in identity view, clinging to views is declared.

"The state of supreme peace" means the peaceful, highest state, because of the allaying of mental defilements. "Of the six sense bases of contact" - by the Blessed One, in "where the eye ceases and perception of material form ceases, that sense base should be known," here Nibbāna has been shown by the rejecting of two sense bases.

Here, however, Nibbāna has been shown by the rejecting of activities.

There is this explanation -

Here Nibbāna has been shown by the rejecting of activities. But in this discourse it has been shown by the rejecting of the six sense bases. And elsewhere "deliverance through non-clinging" means Nibbāna itself has been shown, but here it is the fruition attainment of arahantship. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Pañcattaya Sutta is concluded.

3.

Commentary on the Kinti Sutta

34. "Thus have I heard" is the Discourse on What Do You Think of Me. Therein, "at Pisinārā" means in the district so named. "Baliharaṇa" means in that jungle thicket they bring offerings to the beings; therefore it is called "Baliharaṇa." "Because of robes" means for the reason of robes; the meaning is expecting robes in return. "Because of this or that existence" means thus, in dependence on this way of making merit consisting of teaching, "I shall experience happiness in this or that existence" - he teaches the Teaching; the meaning is "do you think thus about me?"

35. The thirty-seven qualities conducive to enlightenment beginning with "the four establishments of mindfulness" are spoken of as mundane and supramundane. "Therein" means in those thirty-seven qualities. "Siyaṃsu" means "there might be." "On the higher teaching" means regarding the distinguished teaching, the meaning being in these thirty-seven qualities conducive to enlightenment. "Therein" - this too is a locative referring to the qualities conducive to enlightenment only. Regarding "different in meaning and different in phrasing": here, when it is said "the body alone is the establishment of mindfulness, feeling alone is the establishment of mindfulness," there is difference in meaning; but when it is said "establishments of mindfulness," there is what is called difference in phrasing. "By this method too" means "may you know that by this reason too" - having brought together the meaning and the phrasing, the fact of the meaning being grasped otherwise and the fact of the phrasing being wrongly established should be shown. Regarding "whatever is the Teaching, whatever is the monastic discipline": here, the Teaching and the monastic discipline are the very cause of making known the meaning and the phrasing.

37. "Indeed agrees in meaning" means mindfulness itself was taken as establishment of mindfulness. "Different in phrasing" means you wrongly establish merely the phrasing as "satipaṭṭhāno" or "satipaṭṭhānā." "A trifling matter" means having reached the discourses, the phrasing is called a trifle. For even when a slight amount is made sonant and established, it is possible to attain peace.

Herein is this story - It is said that a certain elder who had eliminated the mental corruptions, dwelling at the Vijayārāma monastery, having brought a discourse for two monks, while teaching the meditation subject - said "samuddho samuddho" making it sonant, as "'The ocean, the ocean,' monks, the ignorant worldling speaks." One monk said "It is 'samuddho,' venerable sir." "Friend, whether one says 'samuddho' or 'samuddo,' we know it as just the salt ocean. But you are not seekers of meaning, you are seekers of phrasing. Go to the Great Monastery and have the phrasing corrected in the presence of monks who are well-versed in phrasing." Thus, without even teaching the meditation subject, he dismissed them. He afterwards, at the Great Monastery, having had the drum beaten, having spoken on questions regarding the four paths to the community of monks, attained final Nibbāna. Thus, having reached the discourses, the phrasing is called a trifle.

But having reached the monastic discipline, it is not a trifle. For even the novice ordination is valid only from purity on both sides, and acts such as full ordination and so on become invalid merely by making lax sounds sonant and so on. But here this was said with reference to the phrasing of the discourses.

38. Then in the fourth case, why is there contention? The contention is due to perception. For they have the perception: "I say that mindfulness itself is the establishment of mindfulness, but this one says 'the body is the establishment of mindfulness.'" In the case of phrasing too, the same method applies.

39. "One should not be hasty with accusation" means one should not rush for the purpose of accusation. For a certain person, when told "There is a mustard-seed-sized boil on your forehead," says "You see a mustard-seed-sized boil on my forehead, but you do not see a palm-nut-sized great swelling on your own forehead." Therefore the person should be examined. "Not holding views firmly" means one of non-clinging views; like one putting a crocodile into the heart, he does not grasp firmly.

"Injury" means the arising of suffering as if a wound were struck through violent behaviour. "Relinquishing them easily" means even when told once or twice "What have I committed? When did I commit it?" or "You committed it, your preceptor committed it," having remembered "You committed such and such on such and such a day, venerable sir, recollect gently," he gives it up at that very moment. "Harming" means the bodily and mental weariness of one who brings forth much reasoning and justification. "I am able" means such a person, having asked for permission, when told "You have committed an offence, venerable sir," having said "When? In what case?" and when told "On such and such a day, in such and such a case," says "I do not remember, friend." Then, having been told much "Gently, venerable sir, recollect," being reminded, having remembered, he gives it up. Therefore he said "I am able." By this method the meaning should be understood everywhere.

"Equanimity should not be disregarded" means equanimity should not be passed over; the meaning is it should be practised, it should be generated. For whoever, even having seen such a person urinating while standing, says "Should you not sit down, friend?" - he is said to disregard equanimity.

40. "Verbal exchange" means the passing on of speech. One would introduce what was said by these into the midst of those, "you were told such and such by these" - one would introduce what was said by those into the midst of these - this is the meaning. By the terms beginning with "insolence of views," the state of the mind being unpleasable is stated. "Knowing this, would censure" means the Teacher, knowing this, would censure us. "But, friend, this mental state" means this mental state of dispute and quarrel.

"If that" means that monk who brought about the pacification. "Would answer thus" means without saying "These were established by me in the pure end," showing the very reason by which the pacification was made, he would answer thus. In "having heard that Teaching," here "Teaching" means the principle of cordiality is intended. In the passage beginning with "neither himself": for one saying "A fire the measure of the Brahma world has arisen; who apart from me is able to extinguish it?" is indeed one who exalts himself. One saying "So many people are going about, an opportunity cannot be obtained, there is not even one able to extinguish this much" is indeed one who scoffs at others. But this one does neither of those two. Now here "the Teaching" is the declaration of the perfectly Self-awakened One; the bringing about of the pacification of those monks is what is in conformity with the Teaching; that itself is what he explains. "No reasonable" means there is no other argument or counter-argument with cause, spoken by others, of his that comes to a state of being blameworthy. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Kinti Sutta is concluded.

4.

Commentary on the Sāmagāma Sutta

41. "Thus have I heard" is the Discourse at Sāmagāma. Therein, "Sāmagāma" means in a village so named due to the abundance of sāmāka grain. "Had recently died" means had just now died. "Divided into two factions" means split into two, divided into two parts. Among quarrelling and so on, quarrelling is the preliminary stage of dispute; that, when increased by way of taking up sticks and so on and by way of transgression of regulations, is dispute; contention is hostile speech such as "You do not understand this Teaching and discipline" and so on. "Wounding" means piercing. "What I say is consistent" means my word is connected with meaning. "What you have thought out for so long has been turned inside out" means that which was well-practised by you, familiar through long habitual practice, that has been overturned upon encountering my argument. "Your doctrine has been refuted" means a fault has been imputed upon you by me. "Go and free yourself from your doctrine" means taking a parcel of food, having approached this one and that one, wander about seeking further for the purpose of freeing yourself from your doctrine. "Or disentangle yourself" means or alternatively, free yourself from the doctrine imputed by me. "If you can" means if you are able. "Murder indeed" means death itself.

"Among the Nāṭaputtiya followers" means among the pupils of Nāṭaputta. "Wearied" means being of a dissatisfied nature, they do not perform salutations and so on. "Dispassionate" means devoid of affection. "Disappointed" means being of a nature to turn away from respectful conduct towards them. "As is natural" means the meaning is that just as one should be wearied, dispassionate, and disappointed with a Teaching and discipline having the nature of being badly preached and so on, so indeed they have become. "Badly preached" means badly spoken. "Badly proclaimed" means badly made known. "Not conducive to peace" means incapable of bringing about the peace of lust and so on. "With its monument broken" means with its support broken. For here Nāṭaputta himself is their monument in the sense of being their support. But he is broken, having died. Therefore it was said "with its monument broken." "Without refuge" means deprived of refuge due to the non-existence of that very one.

Is not this Nāṭaputta a resident of Nāḷandā? Then why did he die at Pāvā? It is said that he, having heard the virtues of the Buddha spoken in ten verses by the householder Upāli who had penetrated the truth, vomited hot blood. Then they took him, being ill, and went to Pāvā. He died there. And while dying, "My view does not lead to liberation and is without substance. We ourselves are already lost; may the remaining people not become fillers of the realms of misery. But if I should say 'my teaching does not lead to liberation,' they will not believe me. What if I were not to instruct even two people in a single manner? They, after my passing, will dispute with one another. The Teacher, on account of that contention, will speak a talk on the Teaching; then they will come to know the greatness of the Dispensation."

Then one pupil, having approached him, said "Venerable sir, you are weak. Please tell me the substance of this teaching, O you who are the measure of a teacher." "Friend, after my passing you should take it as eternal." Another also approached him; he caused him to take it as annihilation. Thus, without making even two people of one view, having instructed many in different manners, he died. They, having performed the funeral rites for him, assembled together and asked one another "To whom, friends, did the teacher tell the substance?" One, having stood up, said "To me." What did he tell? Eternal. Another, having warded him off, said "He told the substance to me." Thus all of them, having increased the contention with one another saying "He told the substance to me, I am the chief," and having engaged in reviling and abuse and blows with hands and feet and so on, two who had been coming by one road departed in different directions; some became laymen.

But even during the time when the Blessed One was still living, no contention arose in the community of monks. For the Teacher, as soon as a cause for contention arose among them, either going himself or having summoned those monks, having spoken on one reason among the principles of cordiality - patience, friendliness, reflection, and non-violence - settles the contention. Thus even while still living he was a support for the Community. Even when attaining final Nibbāna, he attained final Nibbāna only after having made it a cause for non-contention. For the four great references taught by the Blessed One in the discourses are a support and a refuge for monks up to the present day. Likewise the four great references taught in the chapters and the four methods of answering questions stated in the discourses. Therefore he said - "The Teaching and the discipline that have been taught and laid down by me for you, Ānanda, they will be your Teacher after my passing."

42. "Then the novice Cunda" - this elder was the youngest brother of the General of the Teaching. The monks, having addressed him as "the novice Cunda" during the time when he was not fully ordained, addressed him in the same way even during the time when he was an elder. Therefore it was said "the novice Cunda." "He approached" - why did he approach? It is said that when Nāṭaputta had died, people in Jambudīpa set going talk here and there - "Nigaṇṭha Nāṭaputta was known as a sole Teacher, and upon his death such a contention arose among his disciples; but the ascetic Gotama is well-known in Jambudīpa like the moon and like the sun; what kind of contention will there be among his disciples when the ascetic Gotama has attained final Nibbāna?" The Elder, having heard that talk, thought - "Having taken this talk, I shall report it to the One of Ten Powers; and the Teacher, having made this the occasion, will speak a teaching." He, having departed, went to Sāmagāma and approached the Venerable Ānanda. The meaning is that without going straight to the presence of the Blessed One, he approached where his preceptor, the Venerable Ānanda, was. For thus it occurred to him - "My preceptor is of great wisdom; he will report this message to the Teacher, and then the Teacher will teach the Teaching conforming with that." "Subject for discussion" means the basis for a talk; for the basis is called "a present." As he said -

"To see" means for the purpose of seeing. But had the Blessed One not been seen before by him? No, he had been seen before; for this venerable one goes to attendance nine times by day and nine times by night, thus eighteen times in one day. But even though wishing to go a hundred times or a thousand times in a day, he does not go without reason; he goes only having taken up one question to raise. He, wishing to go on that day with that, said thus.

"For the detriment and suffering of gods and humans" - how does a contention arisen in the midst of the Community in one monastery lead to the detriment and suffering of gods and humans? Just as in the Kosambaka Chapter, when two monks have entered into contention, their pupils in that monastery quarrel; the community of nuns, taking their exhortation, quarrels; thereupon their attendants quarrel; then the guardian deities of the humans become two factions. Therein, the guardian deities of those who speak what is the Teaching become speakers of what is the Teaching, and those of the speakers of what is not according to the Teaching become speakers of what is not according to the Teaching. Thereupon the terrestrial deities who are friends of those guardian deities become divided. Thus in succession, up to the Brahmā world, except for the noble disciples, all gods and humans become two factions. But those who speak what is not according to the Teaching are more numerous than those who speak what is the Teaching; thereupon whatever is taken by many, that they take. Having given up the Teaching, the more numerous ones take up what is not the Teaching. They, having fulfilled what is not the Teaching and dwelling thus, are reborn in the realms of misery. Thus a contention arisen in the midst of the Community in one monastery is for the detriment and suffering of many.

43. "Taught through direct knowledge" means made known having made it evident by the one seated at the foot of the great Bodhi tree. "Dwell depending on" means they dwell in dependence on. "After the passing of the Blessed One" means at present they dwell respectfully having made the Blessed One the foremost; because of your, venerable sir, risen power and unapproachability they are unable to generate contention, but after the passing of the Blessed One they might generate contention - thus he says. But showing where they might generate that contention, he said "regarding livelihood or regarding the principal monastic code." Therein, "regarding livelihood" means because of livelihood, for the sake of livelihood - The six training rules laid down in the Supplement by the method beginning with "a monk extols a super-human achievement, there is an offence entailing defeat"; setting those aside, all the remaining training rules are called the principal monastic code. "That is a trifle, Ānanda" means contention that has arisen concerning livelihood and the principal monastic code is called easily abandoned because, having considered both the talk of others and one's own nature, it is easily given up; therefore it is said "a trifle."

Herein this is the method - Here a certain one, having thought "It is not possible to obtain anything without extolling a super-human achievement" and so on, because of livelihood either extols a super-human achievement or engages in matchmaking, or by the method beginning with "whoever dwells in your monastery, that monk is a Worthy One" makes neighbouring whispering, or while not sick, having asked for sumptuous food for his own benefit, eats it, or a nun, having asked for those, commits an offence requiring acknowledgement, or whoever commits any wrong-doing case, or makes any asking for lentil curry or cooked rice whatsoever, or dwells committing one or another transgression of a regulation - his fellow monks in the holy life perceive him thus - "What use is this material gain obtained by this one, who, having gone forth in the Dispensation, gets his living by wrong livelihood, commits transgression of a regulation." And through his own nature it occurs to him thus - "What use is this material gain to me, when I, having gone forth in such a well-proclaimed Teaching and discipline, get my living by wrong livelihood, commit transgression of a regulation" - having considered thus, he desists from that. Thus, having considered both the talk of others and one's own nature, it is easily given up. Therefore the Blessed One said "a trifle."

"But if, Ānanda, regarding the path or the practice" means having reached the supramundane path, contention is altogether appeased; there is no contention for those who have attained the path. But this was said with reference to the preliminary path and the preliminary practice.

Herein this is the method - Thus people esteem such a monk in supramundane states. He, when co-resident pupils and others, having come and having paid homage, stand, asks "For what purpose have you come?" "To ask about the meditation subject to be attended to, venerable sir." Having said "Sit down, I shall explain the talk on the meditation subject capable of bringing one to arahantship in a moment," he says - "Here a monk, having entered his own dwelling place, seated, attends to the root meditation subject; for him, as he attends to it, light arises. This is called the first path. He produces a second light-knowledge, the second path is attained; likewise the third and the fourth. By this much one has attained the path and also attained the fruit." Then those monks come to the conclusion "One who has not eliminated the mental corruptions is unable to teach the meditation subject thus; surely this one has eliminated the mental corruptions."

He at a later time dies. People, having come from the villages for almsfood all around, ask "Was the elder asked a question by anyone, venerable sir?" "Lay followers, the question was spoken to us by the elder previously." They, having prepared a flower pavilion and a flower pinnacle building, having made eye-coverings and face-coverings and so on with gold, having venerated with scents, garlands, and so on, having celebrated a festival for seven days, having cremated, having taken the bones, make a shrine. Other visiting monks, having come to the monastery, having washed their feet, ask "We shall see the great elder; where, friend, is the great elder?" "He has attained final Nibbāna, venerable sir." "A difficult thing, friend, was done by the elder who was producing path and fruition; did you ask him a question, friend?" "While teaching the meditation subject to the monks, he taught by this procedure, venerable sir." "That, friend, is not the path; that is called an impurity of insight; you did not know; the elder was a worldling, friend." They, making a dispute, having risen up, say "The monks in the entire monastery and the people in the villages for almsfood do not know, only you know. By which path did you come? Did you not see the shrine at the monastery door?" But for monks who speak thus, whether a hundred or let it be a thousand, as long as they do not abandon that view, both heaven and the path are obstructed indeed.

Another, just such as that, while teaching the meditation subject, speaks thus - Having placed, by the mind itself, three frying pans on three ovens and made a fire underneath, having extracted, by the mind itself, one's own thirty-two aspects and thrown them into the pans, having turned them over and over, by the mind itself, with a stick, they should be roasted; whatever ash there is while burning, that should be blown away by the breath of the mouth. By this much, this ascetic is one whose evil has been shaken off. The remainder should be expanded by the former method.

Another speaks thus - Having set up, by the mind itself, a large jar and prepared whey, having extracted, by the mind itself, one's own thirty-two aspects and thrown them in there, having poured in the whey, it should be churned. As it is being churned, it dissolves; when dissolved, foam rises up on top. That foam should be consumed. To this extent, the Deathless will have been consumed by you. From here on, all beginning with "then those monks" should be expanded by the former method.

44. Now, showing the root of such contention that might arise, he said beginning with "six of these." Therein, "disrespectful" means devoid of respect. "Not deferential" means without deference, of improper conduct. Here, however, whatever monk, while the Teacher is still living, does not go to attend upon him at the three times; while the Teacher walks up and down without sandals, he walks up and down wearing sandals; while he walks up and down on a low walking path, he walks up and down on a high walking path; while he dwells below, he dwells above; in a place within sight of the Teacher, he wraps both shoulders, holds an umbrella, wears sandals, defecates or urinates at the bathing ford; or when he has attained final Nibbāna, he does not go to pay homage to the shrine; in a place within sight of the shrine, he does everything stated for a place within sight of the Teacher; and when other monks say "Why do you act thus? This is not proper. One should feel shame towards the Perfectly Self-awakened One," he says "Be silent! Why do you keep saying 'Buddha, Buddha?'" - this is called disrespectful towards the Teacher.

But whoever, when the hearing of the Teaching has been announced, does not go attentively, does not listen to the Teaching attentively, sits sleeping or chatting, does not learn attentively, does not retain it; and when told "Why are you being disrespectful towards the Teaching?" he says "Be silent! You keep saying 'the Teaching, the Teaching' - what is the Teaching?" - this is called disrespectful towards the Teaching.

But whoever, without being invited by an elder monk, teaches the Teaching, sits down, discusses questions, goes jostling senior monks, stands, sits down, clutches the knees with cloth or clutches the knees with hands, wraps both shoulders in the midst of the Community, wears umbrella and sandals; and even when told "One should feel shame towards the community of monks," he says "Be silent! You keep saying 'the Community, the Community' - what is the Community? A herd of deer? A flock of goats?" and so on - this is called disrespectful towards the Community. For indeed, even when disrespect is shown towards a single monk, disrespect towards the Community has been shown. But one who simply does not fulfil the three trainings is called one who does not fulfil the training.

"Internally or" means in oneself or in one's own assembly. "Externally" means in another or in another's assembly.

46. Now, in order to show the legal cases which this contention, having arisen in dependence on the six grounds and growing, reaches, he said beginning with "There are these four." Therein, legal cases are those that should be dealt with by settlements that operate for the purpose of appeasement. Contention itself as a legal case is a legal case arising from contention. The same method applies to the others as well.

Now, in order to show those settlements by which that contention, having reached these four legal cases and growing further, is appeased, he said beginning with "There are, however, these seven." Therein, they settle and appease legal cases - thus they are settlements of legal cases. "As they arise" means of those arisen and arisen. "Of legal cases" means of these four beginning with the legal case arising from contention. "For the settling and appeasement" means for the purpose of settling and for the purpose of appeasing. The verdict in the presence should be given, etc. covering over with grass - these seven settlements should be given.

Herein this is the discussion for judgment - Among the legal cases, first, whatever contention there is among monks who dispute by eighteen cases as "it is the Teaching" or "it is not the Teaching" - this is called a legal case arising from contention. The censure of those who censure on account of failure in morality or failure in conduct, view, or livelihood - both reproach and accusation - this is called a legal case arising from censure. Five come in the matrix, and two in the analysis - thus the seven classes of offences - this is called a legal case arising from offences. Whatever is the carrying out of the four legal acts of the Community beginning with announcement - this is called a legal case arising from obligations.

Therein, a legal case arising from contention is appeased by two settlements: by the verdict in the presence and by the decision of the majority. When being appeased by the verdict in the presence alone, it is appeased whether in the very monastery where it arose, or on the way when going elsewhere to settle it, or where having gone it was handed over to the Community and there by the Community or by a group, or when unable to settle it, right there by persons authorised by means of a referendum having judged it. And when this is being thus appeased, whatever presence of a Community, presence of rule, presence of monastic discipline, and presence of individuals there is - this is called the verdict in the presence.

Therein, the being face to face of the acting Community by virtue of unity is the presence of a Community. The factual nature of the subject matter to be settled is the presence of rule. The settling in just the way it should be settled is the presence of monastic discipline. The being face to face of both the one who disputes and the one with whom he disputes, the two parties hostile about the matter, is the presence of individuals. But here, in the appeasement by means of a referendum, the presence of a Community falls away. Thus, for now, it is appeased by the verdict in the presence alone.

But if even thus it is not appeased, then the monks authorised by means of a referendum hand it back to the Community itself, saying "We are unable to settle it." Thereupon the Community, having authorised a monk possessed of five factors as a collector of voting tickets, by him, having had the voting tickets taken by way of any one among the three methods of vote taking - the secret method, the open method, and the whispering method - by the majority of those who speak what is the Teaching in the assembled assembly, as those who speak what is the Teaching declare, the legal case thus appeased is appeased by the verdict in the presence and by the decision of the majority. There the verdict in the presence follows the same method as already stated. But whatever is the carrying out of the legal act by decision of the majority, this is called the decision of the majority. Thus a legal case arising from contention is appeased by two settlements.

A legal case arising from censure is appeased by four settlements - by a verdict in the presence, and by a verdict of innocence, and by a verdict of past insanity, and by a decision for specific depravity. When being appeased by a verdict in the presence alone, having heard the words of both the one who censures and the one whom he censures, if there is no offence whatsoever, having asked forgiveness of both, if there is, it is appeased as judged thus: "This here is such and such an offence." There the characteristic of the verdict in the presence follows the same method as already stated.

But when the monastic community gives a verdict of innocence by a legal act at which a motion is put and is followed by three proclamations to a monk who has eliminated the mental corruptions, who has been accused with an unfounded charge of failure in morality, and who is requesting a verdict of innocence, then it is allayed by a verdict in the presence and by a verdict of innocence. But when a verdict of innocence has been given, no censure by anyone against that person is valid again.

When a mad monk, regarding transgressions unbecoming of a recluse committed through the power of madness, being told by monks "Does the venerable one remember such an offence?" - Even though saying "Friends, that was done by me when mad; I do not remember it," being still accused by monks, requests a verdict of past insanity for the purpose of not being accused again, and the monastic community gives him a verdict of past insanity by a legal act at which a motion is put and is followed by three proclamations, then it is allayed by a verdict in the presence and by a verdict of past insanity. But when a verdict of past insanity has been given, no censure by anyone on account of that against that person is valid again.

But when a person who is being accused of expulsion or of an offence bordering on expulsion, who evades the issue with another issue, who is sinful due to the abundance of evil - The monastic community, thinking "If this one's root is uncut, having behaved properly, he will obtain reinstatement. If his root is cut, this itself will be his removal" - performs the decision for specific depravity by a legal act at which a motion is put and is followed by three proclamations, then it is allayed by a verdict in the presence and by a decision for specific depravity. Thus a legal case arising from censure is appeased by four settlements.

A legal case arising from offences is appeased by three settlements - by a verdict in the presence, and by carrying out on acknowledgement, and by covering over with grass. For that there is no appeasement by a verdict in the presence alone. But when a monk acknowledges a light offence in the presence of one monk or in the midst of a community or group, then a legal case arising from offences is appeased by a verdict in the presence and by carrying out on acknowledgement. There, regarding the verdict in the presence, first, the presence of both the one who acknowledges and the one to whom he acknowledges is the presence. The remainder is according to the method already stated. At the time of acknowledgement to an individual or a group, the presence of a Community falls away. But here, the action that is "I, venerable sir, have committed such and such an offence" and "Yes, I see it" - upon that which has been acknowledged, saying "You should restrain yourself in the future" - that is called carrying out on acknowledgement. In the case of an offence entailing initial and subsequent meetings of the Community, the request for probation and so on is the acknowledgement; the giving of probation and so on is called carrying out on acknowledgement.

But when monks who are makers of quarrels, having become divided into two factions, having committed many transgressions unbecoming of a recluse, when a sense of shame has arisen again, seeing the fault in making each other deal with the offences, thinking "If we deal with each other regarding these offences, that legal case might lead to hardness," when they perform the legal act of covering over with grass, then a legal case arising from offences is appeased by a verdict in the presence and by covering over with grass. For there, however many have come within a stretched arm's reach, without performing the act of manifest disapproval saying "This is not agreeable to me," without reopening saying "The action was wrongly done, the action should be done again," even having fallen asleep, all offences except grave offences and those connected with laypeople are emerged from for all of them. Thus a legal case arising from offences is appeased by three settlements. A legal case arising from obligations is appeased by one settlement - by a verdict in the presence alone.

These four legal cases are appeased by these seven settlements as appropriate. Therefore it was said "for the settling and appeasement of legal cases as they arise, the verdict in the presence should be given, etc. covering over with grass." This here is the method of judgment; but the detail has come in the Chapter on Settlements. And its judgment too is stated in the Samantapāsādikā.

47. But whatever detailed exposition beginning with "Here, Ānanda, monks dispute" is stated in this discourse, that should be understood as stated only in brief by this method. Therein, regarding "the Teaching" and so on, first according to the method of the discourses, the ten wholesome courses of action are the Teaching, the unwholesome courses of action are not the Teaching. Likewise, the thirty-seven qualities conducive to enlightenment that came above as "the four establishments of mindfulness," namely three establishments of mindfulness, three right strivings, three bases for spiritual power, six faculties, six powers, eight factors of enlightenment, and the ninefold path; and the four kinds of clinging, the five mental hindrances, and so on, the mentally defiled states - this is not the Teaching.

Therein, having taken any one portion of what is not the Teaching, saying "We shall make this, which is not the Teaching, the Teaching; thus our teacher's lineage will be leading to liberation, and we shall become well-known in the world," speaking of that which is not the Teaching as "This is the Teaching," they dispute as "the Teaching." Right there, having taken one among the portions of the Teaching, speaking of it as "This is not the Teaching," they dispute as "not the Teaching."

But according to the method of the monastic discipline, an act to be carried out after accusing with a factual case, reminding, and according to acknowledgment is called the Teaching; but an act to be carried out without accusing with a factual case, without reminding, and without acknowledgment is called not the Teaching. Among those too, speaking of what is not the Teaching as "This is the Teaching," they dispute as "the Teaching"; speaking of it as "This is not the Teaching," they dispute as "not the Teaching."

But according to the method of the discourses, the removal of lust, the removal of hate, the removal of delusion, restraint, abandoning, and reflection - this is called monastic discipline; the non-removal of lust and so on, non-restraint, non-abandoning, and non-reflection - this is called not monastic discipline. According to the method of the monastic discipline, success of the case, success of the motion, success of the proclamation, success of the boundary, and success of the assembly - this is called monastic discipline; failure of the case, etc. failure of the assembly - this is called not monastic discipline. Among those too, speaking of whatever is not monastic discipline as "This is monastic discipline," they dispute as "monastic discipline"; speaking of monastic discipline as "not monastic discipline," they dispute as "not monastic discipline."

"The guideline of the Teaching should be examined" means the measuring cord of the Teaching should be traced over, rubbed with knowledge, and investigated. And this guideline of the Teaching is said to have come in the Mahāvacchagotta Sutta thus: "Thus, Vaccha, these ten mental states are unwholesome, ten mental states are wholesome." Either let that itself be it, or whatever is stated here as the Teaching and the monastic discipline. "As it accords therein" means as it accords with that guideline of the Teaching: "the Teaching is indeed the Teaching, what is not the Teaching is indeed not the Teaching, monastic discipline is indeed monastic discipline, what is not monastic discipline is indeed not monastic discipline." "So that" means thus that legal case should be settled. "Of certain legal cases" means here only the legal case arising from contention has been shown; but the verdict in the presence is not unobtainable in any legal case.

48. But since this is appeased by two settlements - by the verdict in the presence and by the decision of the majority - therefore, even though now the turn of the verdict of innocence has been reached according to the order established in the matrix above, without speaking of that, showing the second settlement for the legal case arising from contention first, he said beginning with "And how, Ānanda, is there a decision of the majority." Therein, "more" means exceeding by at least two or three. The remainder here should be understood by the method already stated above.

49. Now, in order to expand in succession the remaining settlements that have been expanded, beginning with the verdict of innocence that was not expanded above, he said beginning with "And how, Ānanda, is there a verdict of innocence." Therein, "or bordering on expulsion" means there are two kinds of bordering: bordering by class and bordering by offence. Therein, the class of offence of expulsion, the class of offence entailing initial and subsequent meetings of the Community, the class of offence of grave offence-expiation-acknowledgement-wrong-doing-insulting speech - thus the succeeding class to the former is called bordering by class. But in the preliminary stage of the first expulsion there is a wrong-doing, and for the remaining ones a grave offence - this is called bordering by offence. Therein, in bordering by class, that which borders on expulsion is called a heavy offence. "Does the venerable one remember" means "let the venerable one remember." "Of certain legal cases" means here only the legal case arising from censure has been shown.

50. "Spoken and undertaken" means spoken by speech and undertaken by body; the meaning is done by exerting effort. "Of certain" means here too only the legal case arising from censure is intended. In the carrying out on acknowledgement, "of certain" indicates a legal case arising from offences.

52. "In jest" means hastily. "In fun" means one thing was said by one wishing to say another thing. "Thus indeed, Ānanda, is there a decision for specific depravity" means that person's abundance of evil is the decision for specific depravity. By this, the subject matter of a legal act has been shown. For a legal act should be carried out against such a person. For the appeasement of a legal case comes about through a legal act, not through the person's abundance of evil. And here too it should be understood that the legal case is indeed a legal case arising from censure.

53. "And how, Ānanda, is there covering over with grass" - here this act is called "covering over with grass" because of its similarity to covering over with grass. For just as faeces or urine, when disturbed, afflicts with its foul smell, but when covered over with grass and well concealed, that odour does not afflict; just so, whatever legal case, when being appeased by going to its root and subsidiary root, leads to hardness, fierceness, and schism - that, when appeased by this act, is appeased like faeces covered over by covering over with grass. Thus this act is called "covering over with grass" because of its similarity to covering over with grass. Of that, by the words beginning with "here, Ānanda, of monks who are quarrelling," only the general outline has been shown; but here the wording of the legal act as it has come in the chapter is the authority. "Setting aside gross offences, setting aside those connected with laypeople." Here, however, "gross offence" means a gross offence, that is, both expulsion and entailing initial and subsequent meetings of the Community. "Connected with laypeople" means an offence committed in connection with jeering, scoffing, and righteous promises towards laypeople by way of inferior birth. "Of legal cases" - here only a legal case arising from offences should be understood. But with respect to a legal case arising from obligations, nothing has been said here. Although nothing has been said, it should be understood that its appeasement is by a verdict in the presence alone.

54. "Ānanda, there are these six principles of cordiality" - below, the discourse was begun by way of dispute, above the principles of cordiality came. Thus the teaching proceeded according to the very same connection. Below, in the Kosambiya Sutta, however, the right view of the path of stream-entry was spoken of; it should be understood that in this discourse the right view of the fruition of stream-entry is stated. "Subtle" means of little blame. "Gross" means of great blame. The remainder here is clear in itself.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sāmagāma Sutta is concluded.

5.

Commentary on the Sunakkhatta Sutta

55. "Thus have I heard" is the Discourse on Sunakkhatta. Therein, "final liberating knowledge" means arahantship. "Declared" means spoken by the four terms beginning with "birth is eliminated." "Through overestimation" means having become those who perceive as attained what was not attained, those who perceive as reached what was not reached, they declared through the conceit that "it has been reached by us."

56. "And thus here, Sunakkhatta, the Tathāgata thinks" means Sunakkhatta, here in the answering of questions by these monks - "This state is obscure for them, darkness; therefore these perceive as reached what was not reached. Come, let me, having purified and made manifest for them, teach the Teaching" - and thus the Tathāgata thinks. And yet here some etc. "Of that too there is alteration" means the Blessed One teaches the Teaching to the practitioners. But where some foolish men stand established in conduct according to desire, there the Blessed One sees - "These, having learnt this question, without knowing, as if knowing, having become those who perceive as attained what was not attained, will wander about indulging in villages, market towns and so on; that will be for their harm and suffering for a long time" - thus, on account of those established in conduct according to desire, there is alteration of the arisen consciousness even for the benefit of the practitioners, thinking "I will teach the Teaching." With reference to that, this was said.

58. "Inclined to worldly material gains" means inclined to, slanting towards, bent thereon, inclining towards the five types of sensual pleasure which have become the material gains of the round of rebirths, the material gains of sensuality, and the worldly material gains. "Befitting that" means conforming to the types of sensual pleasure. "Connected with imperturbability" means connected with the attainment of imperturbability. "Might tell" means might speak about. "Indeed unbound from the fetter of imperturbability" means disconnected from the fetter of the attainment of imperturbability. "Inclined to worldly material gains" means such a person, wearing coarse robes, taking a clay bowl, goes together with a few others similar to himself to a borderland province. When he has entered a village for almsfood, people, having seen them, thinking "Great rag-robe wearers have come," having prepared rice gruel, meals and so on, give gifts attentively. When the meal duty is finished, having heard the thanksgiving - "Tomorrow also, venerable sir, enter right here for almsfood," they say. "Enough, lay followers, even today much has been given to you." "Then, venerable sir, you should dwell here during the rainy season." Having consented, having asked the way to the monastery, they go to the monastery. There, having taken lodgings, they set in order their bowls and robes. In the evening, one resident monk asks those monks "Where did you go for almsfood?" "In such and such a village." "Was the almsfood accomplished?" "Yes, such indeed is the faith of human beings." "Are those people like this only today, or are they always like this?" "Those people are faithful, always like this; it is in dependence on them that this monastery prospers." Then those rag-robe wearers speak their praise again and again; having spoken for the remainder of the day, they speak at night too. By this much, for one established in conduct according to desire, the head has gone out and the belly has split open. Thus should one inclined to worldly material gains be understood.

59. Now, showing the one with overestimation who has obtained the attainment of imperturbability, he said beginning with "Now, there is this possibility." "Inclined to imperturbability" means inclined to the lower six attainments which are devoid of the sprinkling of mental defilements, slanting towards that, bent thereon, inclining towards that. "Se pavutte" means "that has fallen away." For one with overestimation who has obtained the six attainments, the bond of the material gains of the five types of sensual pleasure appears like a withered leaf that has fallen. Therefore this was said.

60. Now, in order to show the delimitation of one with overestimation who has obtained the attainment of the plane of nothingness, he said beginning with "Now, there is this possibility." Therein, "broken in two" means broken in the middle. "Incapable of being joined together" means small ones, merely the size of a fist-stone, can be joined together by attaching with lac or adhesive. But this was said with reference to a large one, the measure of a gabled house. "Se bhinne" means "that is broken." For one who has obtained a higher attainment, the lower attainment is like a rock broken in two; the thought "I shall attain that" does not arise. Therefore this was said.

61. Now, showing the delimitation of one with overestimation who has obtained the plane of neither-perception-nor-non-perception, he said beginning with "Now, there is this possibility." Therein, "se vante" means "that has been vomited up." For one who has obtained the eight attainments, the lower attainments, having become like something vomited up, are present thus; the thought "I shall attain again" does not arise. Therefore this was said.

62. Now, showing the delimitation of one who has eliminated the mental corruptions, he said beginning with "Now, there is this possibility." Therein, "se ucchinnamūle" means "that has its root cut off." For one who has obtained a higher attainment, the lower attainment appears like a palm tree with its root cut off; the thought "I shall attain that" does not arise. Therefore this was said.

63. "Now, there is this possibility" is a separate connection. For above, the chafing of both one with overestimation who has obtained attainment and one who has eliminated the mental corruptions was spoken of, but the chafing of a dry insight practitioner, whether one with overestimation or one who has eliminated the mental corruptions, was not spoken of. He began this teaching in order to show the chafing of both of those. But that has been rejected. For when the chafing of one with overestimation who has obtained attainment has been spoken of, that of one with overestimation who is a dry insight practitioner has also been spoken of; and when that of one who has eliminated the mental corruptions who has obtained attainment has been spoken of, that of one who has eliminated the mental corruptions who is a dry insight practitioner has also been spoken of. Rather, he began this teaching in order to speak of what is suitable and unsuitable for these two monks.

Therein one might ask - let the object be unsuitable for a worldling, but how is it unsuitable for one who has eliminated the mental corruptions? To the extent that it is unsuitable for a worldling, to that extent it is unsuitable even for one who has eliminated the mental corruptions. Poison, whether eaten knowingly or eaten unknowingly, is poison indeed. For even by one who has eliminated the mental corruptions, one should not be unrestrained thinking "I am one who has eliminated the mental corruptions." Even by one who has eliminated the mental corruptions, it is proper to be only one who is diligently engaged.

64. Therein, "by the ascetic" means by the Buddha-ascetic. "By desire, lust and anger" means that poison-defect, reckoned as ignorance, is transformed and agitated by desire and lust and by anger. "Unsuitable" means objects that do not promote growth. "Would assail" means would dry up and wither. "With residue of clinging" means with a remainder to be grasped; what is to be clung to, to be grasped - here "clinging" is what is said. "And it is not sufficient for obstruction for you" means unable to cause an obstacle to life for you. "A particle of dust" means dust and the awn of paddy and such. "And that poison-defect" means and that poison-defect. "By both of these" means by both of these, namely that unsuitable action and that poison-defect. "Enlargement" means the state of becoming great.

"Just so" - here the unabandoned poison-defect of ignorance should be seen as like the extraction of the dart with residue of clinging; the time of being unrestrained at the six doors should be seen as like the state of persisting in unsuitable action; the rejecting of the training and returning to the low life should be seen as like death when the wound has become enlarged by both of these; committing a certain heavy defiled offence should be seen as like suffering like death. The correlation of the simile for the bright side as well should be understood by this very method.

65. "This is a designation for mindfulness": here, mindfulness has wisdom as its guide. With mundane wisdom it is mundane; with supramundane wisdom it is supramundane. "This is a designation for noble wisdom" means for pure insight wisdom.

Now, showing the power of one who has eliminated the mental corruptions, he said beginning with "That indeed." Therein, "who practises restraint" means one who practises with doors closed. "Thus having understood, being without clinging" means having known thus, through the abandoning of the clinging of mental defilements, he is without clinging; the meaning is without grasping. "Liberated in the extinction of clinging" means liberated by way of object in Nibbāna, which is the extinction of clinging. "In clinging" means in the clinging of sensual pleasure. "Would turn his body towards" means would make his body cling to. This is what is meant - That one who has eliminated the mental corruptions, liberated by way of object in Nibbāna, the elimination of craving, would indulge in the five types of sensual pleasure, or would turn his body towards them, or would give rise to a thought - this is impossible. The remainder is of manifest meaning everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sunakkhatta Sutta is concluded.

6.

Commentary on the Āneñjasappāya Sutta

66. "Thus have I heard" is the Discourse on What is Suitable for Imperturbability. Therein, "impermanent" means impermanent in the sense of non-existence after having been. "Sensual pleasures" means both object-sensuality and defilement-sensuality. "Hollow" means empty because of being devoid of the substance of permanence, the substance of stability, and the substance of self; but it should not be taken as meaning "non-existent." For indeed, when it is said "an empty fist," it is not said that the fist does not exist. But that which has nothing inside it is called hollow. "False" means destructive. "Having the nature of deception" means having the nature of perishing; fields, sites, and gold and silver were not apparent, and just like things seen in a dream, they perish within a few days and are not apparent. Therefore it was said "having the nature of deception." "Conjured by illusion" means just as by magic, water is shown as a gem, a jujube leaf is shown as a coin, or else anything of such a kind appears so only to one standing within the region of sight, but from the point of passing beyond the vicinity, it appears merely as ordinary. Thus sensual pleasures too are called "conjured by illusion" in the sense of manifesting only briefly. And just as a juggler deceives by showing water and so on as gems and so on, so too sensual pleasures deceive by showing what is impermanent and so on as having the nature of permanence and so on; thus they are called "conjured by illusion" also in the sense of deception. "Prattle of fools" means the prattle of fools because of making fools prattle thus: "my son, my daughter, my unwrought gold, my gold." "Sensual pleasures pertaining to the present life" means the five human types of sensual pleasure. "Pertaining to the future life" means the remainder, setting those aside. Pertaining to the present life. "Perception of sensuality" means perception arisen with reference to human sensual pleasures. "Both of these are the realm of Māra" means these sensual pleasures and perception of sensuality - both are the realm of Māra. For those by whom both of these are grasped, over them Māra exercises control. With reference to that, it was said "both of these are the realm of Māra."

Regarding "the domain of Māra" and so on too, just as the domain of the Coḷas is the Coḷa-domain, the domain of the Paṇḍas is the Paṇḍa-domain, the domain of the Saṃvaras is the Saṃvara-domain - thus the place of operation is called the domain; so too, over those by whom these sensual pleasures are grasped, Māra exercises control. With reference to that, it was said "the domain of Māra." But Māra goes scattering the five types of sensual pleasure like fodder-seed. But over those by whom they are grasped, Māra exercises control. With reference to that, it was said "the fodder of Māra." And just as wherever elephants and so on roam, that is called the elephant-resort, the horse-resort, the goat-resort; so too, among those by whom these sensual pleasures are grasped, Māra exercises control. With reference to that, it was said "the resort of Māra."

"Here" means in those sensual pleasures. "Mental" means born of consciousness. Therein one might ask - Granted that with reference to the twofold sensual pleasures, covetousness having the characteristic of coveting, and rivalry having the characteristic of surpassing in action arise, but how does anger arise? When a cherished object has been taken away, they grieve; while it is being taken away, they grieve; even fearing it will be taken away, they grieve - whatever such resentment of the mind there is, thus it arises. "These for a noble disciple" means those for a noble disciple. The letter "va" is merely a euphonic conjunction. "Training here" means for one training in this Dispensation, those three mental defilements too become obstacles. "Having overcome the world" means having overcome the sensual world. "Having determined with the mind" means having determined with the consciousness that has meditative absorption as its object. "Unlimited" means sensual-sphere consciousness is called limited; by the rejection of that, the exalted is called unlimited. "Measurable" too is just the sensual-sphere; the fine-material-sphere and immaterial-sphere are immeasurable. But "well developed" is not a name for the sensual-sphere and so on; this is a name for the supramundane alone. Therefore, by virtue of this, "unlimited," "immeasurable," and "well developed" - all this applies to the supramundane alone.

"Dwelling much in that" means for one dwelling having frequently practised that very practice by warding off sensuality. "The mind becomes confident in that plane" means the mind becomes confident in the cause. But what here is the cause? Either arahantship, or insight for arahantship, or the fourth meditative absorption, or access to the fourth meditative absorption. "When there is confidence" - here confidence is twofold: confidence through decision and confidence through attainment. For when one dwelling having established insight for arahantship, when the primary elements and so on are present - by whatever manner the primary elements are present, derivative materiality is present, mentality-materiality is present, conditions are present in every way, insight with characteristics as its object is present - even without having yet attained it, the hope remains settled "This very day I shall attain arahantship," and one obtains the decision. Or for one who, having made the third meditative absorption the foundation, is performing the preliminary work on a circular meditation object for the purpose of the fourth meditative absorption, perceiving the suppression of the mental hindrances and so on - by whatever manner the mental hindrances are suppressed, the mental defilements subside, mindfulness remains settled, or what pertains to activities becomes clear and manifest and appears like the world beyond to one with the divine eye, the arising of consciousness becomes concentrated through access as if sticking to a lump of plaster - even without having yet attained it, the hope remains settled "This very day I shall produce the fourth meditative absorption," and one obtains the decision. This is called confidence through decision. When there is that confidence. But whoever attains either arahantship or the fourth meditative absorption, his mind is indeed very clear. But here, from the statement "the mind becomes confident in that plane," the attainment of insight for arahantship and of access to the fourth meditative absorption should be understood as confidence through attainment. For insight is the cause of resolving upon it with wisdom, and access is the cause of the imperturbable attainment.

Or now he attains the imperturbable. "Or he resolves upon it with wisdom" - here the meaning should be understood by transposing the terms thus: "or now he resolves upon it with wisdom, or he attains the imperturbable." For this is what is meant - When there is that confidence, either now he resolves upon it with wisdom - the meaning is he realizes arahantship. Being unable to accomplish that, he either attains the imperturbable; or alternatively, "or he resolves upon it with wisdom" means he develops the path of arahantship; being unable to accomplish that, he either attains the imperturbable. Being unable to develop the path of arahantship, he now either realizes the four truths. Being unable to accomplish that, he either attains the imperturbable.

Herein this is the method - Here a monk, having made the third meditative absorption the foundation, performs the preliminary work on a circular meditation object for the fourth meditative absorption. For him the mental hindrances are suppressed, mindfulness remains settled, the mind becomes concentrated through access. He comprehends materiality and immateriality, comprehends the conditions, defines insight having characteristics as its object, and it occurs to him thus - "Through access my meditative absorption would be leading to distinction; let the leading to distinction stand, I shall make it leading to penetration" - having developed insight, he realizes arahantship. By this much his task is as if done. But being unable to realize arahantship, with mind drawn back from that, he does not remain midway; he attains the fourth meditative absorption itself. Like what? Just as a man, having taken a spear thinking "I shall kill a wild buffalo," pursuing it, if he kills it, he will please the entire village inhabitants; but being unable, on the way having killed small animals such as hares, iguanas, and so on, having filled his carrying pole, he comes back.

Therein, the man's taking a spear and pursuing the wild buffalo is like this monk's making the third meditative absorption the foundation and performing the preliminary work for the fourth meditative absorption; like the killing of the wild buffalo - The realizing of arahantship by having developed insight thinking "For one perceiving the suppression of the mental hindrances and so on, it would be leading to distinction; let the leading to distinction stand, I shall make it leading to penetration"; like the going of one unable to kill the buffalo, having killed small animals such as hares, iguanas, and so on on the way, having filled the carrying pole - for one unable to realize arahantship, having drawn back from that, the attaining of the fourth meditative absorption should be understood. In the applications of path development and the realizing of the four truths too, the same method applies.

Now, showing the place of rebirth for one unable to realise arahantship, he said beginning with "upon the body's collapse." Therein, "that" means the reason by which that consciousness leading to rebirth would be reaching to the imperturbable, that reason exists - this is the meaning. And here, "leading to rebirth for that one" means leading to rebirth for that monk. The resultant consciousness by which that monk leads on and is reborn - that consciousness. "Reaching to the imperturbable" means it would have reached the intrinsic nature of the wholesome imperturbable, it would be just such - this is the meaning. Some say wholesome consciousness. Whatever wholesome consciousness leading to rebirth for that monk, which has become the cause of rebirth, would have reached the imperturbable, even at the time of result it would be of that very name - this is the meaning. But this meaning is as follows - "If he generates a meritorious volitional activity, consciousness fares on to the meritorious. If he generates a demeritorious volitional activity, consciousness fares on to the demeritorious. If he generates an imperturbable volitional activity, consciousness fares on to the imperturbable" - it should be understood by this method. "Suitable for the imperturbable" means suitable for the fourth meditative absorption, which is the imperturbable. And it should be understood that it is not only suitable for the imperturbable alone, but is also suitable for arahantship above, being of the nature of support indeed. Thus in this first imperturbable, the drawing back by means of concentration has been spoken of.

67. "Considers thus" means having reached the fourth meditative absorption, he considers in this way. For this monk is wiser than the monk below, and he meditates on the meditation subjects of both that monk and himself, combining them together. "Dwelling much in that" means for one dwelling having frequently practised that very practice by warding off materiality. "Attains the imperturbable" means he attains the imperturbable of the plane of infinite space. The remainder is just as before. And as here, so everywhere, but we shall state only the distinctive points. Thus in this second imperturbable, the drawing back by means of insight has been spoken of; the meaning is that it has been spoken of by one showing the path of insight thus "whatever materiality."

"Considers thus" means having reached the plane of infinite space, he considers in this way. For this one is wiser than the two monks below, and he meditates on the meditation subjects of all three - those monks and himself - combining them together. "Both of these are impermanent" - here there are eight individual portions, but having summarised them by way of pertaining to the present life and pertaining to the future life, "both" is said. "Not fit to be delighted in" means it is not proper to delight in by way of craving and wrong view. The same method applies to the remaining two terms as well. "Dwelling much in that" means for one dwelling having frequently practised that very practice by warding off sensuality and by warding off materiality. "Attains the imperturbable" means he attains the imperturbable of the plane of infinite consciousness. In this third imperturbable, the drawing back by means of insight has been spoken of.

68. "Considers thus" means having reached the plane of infinite consciousness, he considers in this way. For this one is wiser than the three monks below, and he meditates on the meditation subjects of all four - those monks and himself - combining them together. "Where these cease without remainder" means having reached the plane of nothingness, all the perceptions stated below cease. "This is peaceful, this is sublime" means this is peaceful because of the tranquillity of its factors and the tranquillity of its object, and sublime in the sense of being unsurpassable. "Dwelling much in that" means for one dwelling having frequently practised that very practice by warding off those perceptions. In this first plane of nothingness, the drawing back by means of concentration has been spoken of.

"Considers thus" means having reached the plane of infinite consciousness itself, he considers in this way. For this one is wiser than the four monks below, and he meditates on the meditation subjects of all five - those monks and himself - combining them together. "With a self or with what belongs to a self" means empty, hollow, and void of anything to be grasped as "I" and "mine." Thus here, the two-pointed emptiness has been shown. "Dwelling much in that" means for one dwelling having frequently practised both the practice stated below and this emptiness practice. In this second plane of nothingness, the drawing back by means of insight has been spoken of.

70. "Considers thus" means having reached the plane of infinite consciousness itself, he considers in this way. For this one is wiser than the five monks below, and he meditates on the meditation subjects of all six - those monks and himself - combining them together. "I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine" - here, however, emptiness of four points has been spoken of. How? For this one, by "I am not anywhere" does not see a self anywhere; by "a possession of anyone" does not see one's own self as something to be brought as a possession of another, does not see something to be approached and brought by imagining a brother in the place of a brother, a friend in the place of a friend, or a requisite in the place of a requisite of oneself - this is the meaning. "Nor is there of mine anywhere" - here, the word "mine" - having set aside for now, "nor anywhere" does not see a self of another anywhere - this is the meaning. Now, the word "mine" - having brought back, "a possession of mine in anything there is not" means he does not see that the self of another exists as a possession of mine in anything. As a brother in the place of one's own brother, a friend in the place of a friend, or a requisite in the place of a requisite - he does not see the self of another as something to be brought by this state of being a possession in any place - this is the meaning. Thus, since this one indeed does not see a self anywhere, does not see that as something to be brought as a possession of another, does not see the self of another, does not see the self of another as something to be brought as a possession of oneself, therefore this emptiness should be understood as being of four points. "Dwelling much in that" means for one dwelling having frequently practised both the practice stated below and this four-pointed emptiness. In this third plane of nothingness too, the drawing back by means of insight alone has been spoken of.

"Considers thus" means having reached the plane of nothingness, he considers in this way. For this one is wiser than the six monks below, and he meditates on the meditation subjects of all seven - those monks and himself - combining them together. "Where these cease without remainder" means having reached the plane of neither-perception-nor-non-perception, here all the perceptions stated below cease. "Dwelling much in that" means for one dwelling having frequently practised that very practice by warding off those perceptions. In this plane of neither-perception-nor-non-perception, the drawing back by means of concentration has been spoken of.

71. "It would not be, and it would not be mine" means if the fivefold round of action had not been accumulated by me in the past, this present fivefold round of result would not be mine, would not occur. This is the meaning. "It will not be" means if at present the fivefold round of action will not have been accumulated. "It will not be mine" means in the absence of that, the fivefold round of result will not be mine in the future. "Whatever there is, what has come to be - that I abandon" means whatever there is, whatever has come to be, the present five aggregates, that I abandon. "Thus he obtains equanimity" means that monk thus obtains insight-equanimity. This is the meaning.

"Would that monk, venerable sir, attain final nibbāna or would he not attain final nibbāna" - what am I asking? He asks: for one standing with the third meditative absorption as foundation, arahantship, falling back, practice, and conception have been spoken of; likewise for those standing with the fourth meditative absorption and so on as foundations; but for one standing with the plane of neither-perception-nor-non-perception as foundation, nothing has been spoken of - I ask about that. Thus he asks. "Apettha" means "api ettha" (even here). "He delights in that equanimity" means he delights in that insight-equanimity through the delighting of craving and wrong view. The same method applies to the remaining two terms as well. "Consciousness becomes dependent on that" means consciousness becomes dependent on insight. "Clinging to that" means that consciousness of attachment, that is called his clinging, called his grasping. "With clinging" means with grasping. "Does not attain final nibbāna" means a monk who has attachment to insight does not attain final nibbāna in my Dispensation. But as for one who has attachment to monasteries, residential cells, attendants, and so on, he shows that there is nothing at all to be said regarding him. "But where?" Where then? "Clinging, clings" means taking conception, he takes it. "So then, that is the foremost clinging, venerable sir" means venerable sir, that monk, it is said, clings to the foremost, the highest existence as the state to be grasped; he takes conception in the foremost existence. This is the meaning. By this, the conception of that monk is spoken of. Now, in order to speak of his arahantship, he said beginning with "Here, Ānanda."

73. "In dependence upon each successive stage" means in dependence on each respective attainment. "The crossing over the flood has been declared" means the crossing of the flood has been spoken of; the crossing over the flood has been spoken of for a monk standing with the third meditative absorption as foundation... etc. He says that the crossing over the flood has been spoken of for a monk standing with the plane of neither-perception-nor-non-perception as foundation.

"But what, venerable sir, is the noble deliverance" - what is being asked here? A monk who, having made an attainment the proximate cause, having developed insight, attains arahantship, is like one who, in dependence on a boat or a raft and so on, having crossed a great flood, goes to the far shore - he is not wearied. But a dry insight practitioner, having contemplated miscellaneous activities, attaining arahantship, is like one who, having cut across the stream by the strength of his arms, goes to the far shore - he is wearied. Thus he asks: "I ask about the arahantship of this dry insight practitioner." "Noble disciple" means the dry insight practitioner is the noble disciple. For this one is wiser than the eight monks below, and he meditates on the meditation subjects of all nine - those monks and himself - combining them together. "This is identity as far as identity extends" means he considers: "However much there is what is called identity, reckoned as the round of rebirths of the three planes, all that is this identity; there is no identity beyond this."

"This is the Deathless, namely the deliverance of the mind through non-clinging" means whatever is this so-called deliverance of the mind through non-clinging, he considers: "This is the Deathless, this is peaceful, this is sublime." And elsewhere "the deliverance of the mind through non-clinging" is called Nibbāna. But in this discourse, the arahantship of the dry insight practitioner has been spoken of. The remainder is clear everywhere.

However, it should be understood that in this discourse, drawing back has been spoken of in seven instances, conception in eight instances, and arahantship has been spoken of in nine instances. How? First, for a monk standing with the third meditative absorption as foundation, drawing back has been spoken of, conception has been spoken of, arahantship has been spoken of; likewise the fourth meditative absorption; likewise the plane of infinite space. But for three monks standing with the plane of infinite consciousness as proximate cause, drawing back has been spoken of, conception has been spoken of, arahantship has been spoken of. Likewise for a monk standing with the plane of nothingness as foundation. But for one standing with the plane of neither-perception-nor-non-perception as foundation, there is no drawing back; however, conception and arahantship have been spoken of. For the dry insight practitioner, only arahantship has been spoken of. Thus it should be understood that drawing back has been spoken of in seven instances, conception in eight instances, and arahantship has been spoken of in nine instances. And by one who speaks having combined the drawing back in seven instances, the conception in eight instances, and the arahantship in nine instances, this Discourse on What is Suitable for Imperturbability is indeed well spoken.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Āneñjasappāya Sutta is concluded.

7.

Commentary on the Gaṇakamoggallāna Sutta

74. "Thus have I heard" is the Discourse on Gaṇaka Moggallāna. Therein, "as far as the lowest step" means as far as the first stair plank - a seven-storeyed mansion cannot be built in a single day; but having cleared the site, beginning from the raising of pillars up to the making of ornamental work, gradual action is evident here - thus it shows. "That is to say, in recitation" - the three Vedas too cannot be studied in a single day; but in the recitation of these too, only gradual action is evident - thus it shows. "In archery" - even in the science of weapons, one called a hair-splitter cannot be produced in a single day; but here too, through the accomplishment of stance, the making of the fist-grip, and so on, gradual action is evident - thus it shows. "In reckoning" means in counting. Therein, showing the gradual action by himself, he said beginning with "we make them count thus."

75. "Just as, brahmin": here, because in the external doctrine, the more they learn crafts, the more deceitful they become, therefore the Blessed One, not comparing his own Dispensation with the external doctrine, but comparing it with a good thoroughbred horse, said beginning with "just as." For a good thoroughbred horse does not transgress that training in which it has been tamed, even for the sake of its life. Just so, a son of good family rightly practising in the Dispensation does not transgress the boundary of morality. "In the bridle" means in the placing upon the mouth.

76. "And to mindfulness and full awareness" means for the purpose of being endowed with mindfulness and full awareness. For there are two kinds of those who have eliminated the mental corruptions: one who dwells constantly and one who does not dwell constantly. Therein, one who dwells constantly is able to enter into fruition attainment even after having done any action whatsoever, but one who does not dwell constantly, having become engaged in a function even over a trifling matter, is not able to attain fruition attainment.

Herein is this story - It is said that a certain elder who had eliminated the mental corruptions, having taken a novice who had eliminated the mental corruptions, went to a forest dwelling. There lodging was obtained for the great elder, but the novice did not obtain one. Reflecting upon that, the elder was not able to attain fruition attainment even for a single day. But the novice, having spent the three months in the delight of fruition attainment, asked the elder: "The forest dwelling has been suitable, venerable sir." The elder said: "It has not been so, friend." Thus, showing that whatever one who has eliminated the mental corruptions is of such a kind, he will be able to enter into attainment only by reflecting upon these mental states from the beginning, he said "and to mindfulness and full awareness."

78. "Those, Master Gotama" - while the Tathāgata was speaking, it is said, the inference arose in the brahmin: "These persons do not satisfy, these satisfy," and showing that, he began to speak thus.

"Among present-day teachings" means present-day teachings are the teachings of the six teachers; among those, the doctrine of Gotama alone is the supreme, the highest - this is the meaning. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Gaṇakamoggallāna Sutta is concluded.

8.

Commentary on the Gopakamoggallāna Sutta

79. "Thus have I heard" is the Discourse on Gopaka Moggallāna. Therein, "not long after the Blessed One had attained final Nibbāna" means when the Blessed One had recently attained final Nibbāna, at the time of having come to Rājagaha to distribute the relics and to hold the recital of the Teaching. "Being suspicious of King Pajjota" means this king named Caṇḍapajjota was a friend of the great King Bimbisāra, and from the time of having sent Jīvaka to have medicine prepared, he became a firm friend. He, having heard "The father was killed by Ajātasattu, having taken Devadatta's word," spoke these words in the assembly: "Having killed my dear friend, he imagines 'I shall exercise kingship.' I shall make known to the friends of my friend the state of my concern." Having heard that, suspicion arose in him. Therefore it was said "being suspicious of King Pajjota." "Workplace" means a place of work outside the city for the purpose of restoring the city.

"He approached" means thinking "We are going about intending to hold the recital of the Teaching and Discipline, and this influential one, a king's favourite, when support has been given, might provide protection for the Bamboo Grove," he approached. "With those qualities" means with those qualities of omniscience-knowledge. "In every way" means all in every manner. "In all respects" means all by every portion. What am I asking? He asks: For the six teachers had earlier gone forth having departed from unknown families; they died while the Tathāgata was still living; their disciples too had gone forth from unknown families only. They, after their passing, engaged in great contention. "But the ascetic Gotama has gone forth from a great family; after his passing there will be a great contention among his disciples" - this talk arose spreading throughout the entire Indian subcontinent. And while the perfectly Self-awakened One was still living, there was no contention among the monks. Whatever there was, that too was appeased right there. But at the time of his final Nibbāna - "Before a wind capable of sweeping away Sineru, which is sixty-eight hundred thousand yojanas in height, how will an old leaf stand? When the King of Death is not ashamed of the Teacher who has fulfilled the ten perfections and attained the knowledge of omniscience, of whom will he be ashamed?" - having generated great religious urgency, the monks became united exceedingly, exceedingly calm and peaceful. "What indeed is this" - he asks: this is what I am asking. "Inspecting" means ascertaining, knowing what has been done and what has not been done - this is the meaning. Or wandering about.

80. "Is there indeed" - this too asks the same question as the earlier one. "Without refuge" means in the Teaching and discipline that is without refuge. "What is the cause of concord" means what is the cause, what is the condition of your state of unity. "Having the Teaching as refuge" explains that the Teaching is our refuge, the Teaching is our support.

81. "Pavattati" means having become well-practised, it comes forth. "There is an offence, there is a transgression" - both of these are nothing but the transgression of the Buddha's command. "We deal with that according to the Teaching, according to the instruction" means: as the Teaching and the instruction stand established, so we deal with it - this is the meaning.

In "Na kira no bhavanto kārenti dhammo no kāreti," in both terms the syllable "no" is merely a particle. This being so, the meaning here is: "It seems the sirs do not make us act; the Teaching itself makes us act."

83. "Truly" (taggha) is an indeclinable particle used in a definitive statement. "But where does the venerable Ānanda" - does he not know the fact of the elder's living in the Bamboo Grove? He knows. But protection of the Bamboo Grove had been given by him, therefore wishing to have himself praised, he asks. But why had protection been given there by him? It is said that he, one day, having seen the Elder Mahākaccāyana descending from the Vulture's Peak - said "This one is like a monkey." The Blessed One, having heard that talk - said "If he asks forgiveness, that is wholesome. If he does not ask forgiveness, he will become a plough-ox-tail monkey in this Bamboo Grove." He, having heard that talk - "There is no such thing as a twofold outcome in the talk of the ascetic Gotama; afterwards, when I have become a monkey, this will be my feeding ground" - having planted various kinds of trees in the Bamboo Grove, he gave protection. Afterwards, having died, he was reborn as a monkey. When "Vassakāra" was said, he came and stood nearby. "Truly" (taggha) is an indeclinable particle used in a definitive statement in all instances. "Truly, dear Ānanda" - having known that he had been praised by the elder in the midst of the assembly, he said thus thinking "I too shall praise the elder."

84. "But, brahmin" - the Elder, it is said, thought: "There is meditative absorption praised by the perfectly Self-awakened One, and there is meditative absorption not praised by him, but this brahmin praises all of it" - thus he deceives the question. "But it is not possible to look at his face and not protect the almsfood; I shall set the question straight and speak" - thus he began to say this. "Having made it his inner focus" means having made it internal. "Such meditative absorption, brahmin, that Blessed One praised" - here what is spoken of is called the all-inclusive meditative absorption.

"What we" - this brahmin, it is said, was jealous of the brahmin Vassakāra. Expecting the non-answering of the question asked by him, having known the fact of it having been answered, he was displeased, thinking: "The question asked by Vassakāra he spoke about in detail, again and again taking his name, but the question asked by me he spoke about only in part, as if pressing down with the tip of a stick." Therefore he spoke thus. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Gopakamoggallāna Sutta is concluded.

9.

Commentary on the Mahāpuṇṇama Sutta

85. "Thus have I heard" is the Greater Discourse on the Full Moon Night. Therein, "tadahu" means "on that day" (tasmiṃ ahu); the meaning is "on that day" (tasmiṃ divase). "They dwell in it" (upavasanti ettha) thus "Observance" (uposatha). "They dwell" means the meaning is "having become endowed with morality or with fasting, they dwell." Now here is the extraction of meanings - In passages such as "Come, friend Kappina, let us go to the Observance," the Observance means the recitation of the Pātimokkha. In passages such as "Thus, Visākhā, the Observance endowed with eight factors has been observed," it means morality. In passages such as "For the pure one it is always the Phaggu festival, for the pure one it is always the Observance day," it means fasting. In passages such as "Uposatha was the name of the king of elephants," it means a concept. In passages such as "Monks, on the uposatha day, from a residence with monks," it means the day to be observed. Here too that very same is intended. And this is threefold by the distinction of the eighth, the fourteenth, and the fifteenth. Therefore, for the purpose of excluding the remaining two, "the fifteenth" was said. Therefore it was said "they dwell in it, thus Observance." "Puṇṇā" means "full" (sampuṇṇā) by the fullness of the month. "Mā" is a term for the moon; it is full here, thus "puṇṇamā" (full moon). Thus the meaning should be understood in this pair of terms "puṇṇāya puṇṇamāya."

"A certain point" means a reason. "If so, monk, having sat down on your own seat, ask" - why did the Blessed One, without speaking to him while standing, cause him to sit down? This monk, it is said, being the senior monk of the Community of about sixty monks devoted to striving, having taken sixty monks, dwelt in the forest; they, having taken a meditation subject in his presence, strived and endeavoured. They discerned the primary elements and derivative materiality; they discerned insight based on the characteristics and objects of the conditions of mentality-materiality. Then, when they came to attend upon the teacher, having paid homage and were seated, the elder asked about the discernment of the primary elements and so on. They explained everything, but when asked about the question of path and fruition, they were unable to explain. Then the elder thought - "In my presence there is no decline in the exhortation for them, and they dwell putting forth strenuous energy. Not even for the time it takes a cock to drink water is there any act of negligence on their part. Even this being so, they are unable to produce the paths and fruitions. I do not know the disposition of these monks; they must be ones to be guided by a Buddha. Having taken them, I shall go to the Teacher's presence; then the Teacher will teach the Teaching according to their temperament" - having taken those monks, he came to the Teacher's presence.

The Teacher too, in the evening period, having taken the water brought by the Elder Ānanda, having let the body become refreshed, sat down on the excellent Buddha-seat that had been prepared in the residential area of Migāramātā's mansion; the Community of monks too, having surrounded him, sat down.

At that time the sun was setting, the moon was rising, and the Blessed One was seated in the middle place. The radiance of the moon was not visible, the radiance of the sun was not visible; having obscured the radiance of the moon and sun, the six-coloured twin Buddha rays, shining, becoming heaps upon heaps, running in the directions and intermediate directions - all this should be expanded by the method stated below. This is called the ground for praise; here only the strength of the Dhamma preacher is the measure; as much as one is able, that much should be spoken. It should not be said "it has been badly stated." When the assembly had thus sat down, the Elder, having risen, asked the Teacher for permission for a question. Then the Blessed One - "If, while this one is standing and asking, the remaining monks will rise up thinking 'Our teacher has risen,' thus disrespect will have been shown to the Tathāgata. Then if they ask while remaining seated, disrespect will have been shown to the teacher, and they will not be able to receive the teaching of the Dhamma with full focus. But when the teacher is seated, they too will sit down. Then, fully focused, they will be able to receive the teaching of the Dhamma" - for this reason the Blessed One, without speaking to him while standing, has him sit down.

"Are these indeed, venerable sir" - this is spoken as if it were a question of doubt. But the Elder, having comprehended the rise and fall of the five aggregates, had attained arahantship, a great one who had eliminated the mental corruptions; there is no doubt for him. But even for one who knows, it is fitting to ask as though not knowing. For if one asks as though knowing, the one answering thinks "This one knows" and speaks only a portion to each one. But when asked as though by one not knowing, the one speaking brings reasons from here and there, makes it manifest, and speaks. But someone, even though not knowing, asks as though knowing. What would the Elder do with such a statement? It should be understood that he, though knowing, asks as though not knowing.

"Rooted in desire" means rooted in craving. "May I be of such form" means if one wishes to be fair, one desires "May I be of the colour of yellow orpiment or of the colour of red arsenic." If one wishes to be dark, one desires "May I be of the colour of a blue water-lily or of the colour of eye ointment or of the colour of a flax flower." "Of such feeling" means one desires "May I be of wholesome feeling or of pleasant feeling." In the case of perception and so on too, the same method applies. But since there is no aspiration regarding the past, and even by aspiring one cannot obtain that; nor does it occur in the present, for indeed a fair person, having aspired to the state of being dark, does not become dark in the present, nor does a dark one become fair, nor a tall one short, nor a short one tall; but for one who, having given a gift or having taken upon oneself morality, aspires "In the future may I be a warrior or a brahmin," the aspiration succeeds. Therefore only the future is taken.

"Designation for the aggregates" - he asks "By how many is the description of the aggregates as aggregates?"

"The primary elements are causes" - for in such passages as "three wholesome roots" and so on, the root-cause is stated. Ignorance, because of being common to meritorious volitional activities and so on, is a common cause. The wholesome-unwholesome is the highest cause in giving its own respective result. Here the condition-cause is intended. Therein, the solid element as a primary element is both the cause and the condition for the manifestation and seeing of the other three primary elements and of derivative materiality. Thus the explanation in the remaining ones too should be understood.

"Contact" - from the statement "touched, monks, one feels; touched, one perceives; touched, one intends," contact is the cause and condition for the manifestation of the three aggregates. "Of the aggregate of consciousness" - here, to begin with, together with rebirth-consciousness, for womb-born beings, by the uppermost limit, thirty material phenomena and three associated aggregates arise; that mentality-materiality is the cause and condition for the manifestation of rebirth-consciousness. At the eye-door, eye-sensitivity and visual object are materiality; the three associated aggregates are mentality. That mentality-materiality is the cause and condition for the manifestation of eye-consciousness. The same method applies to the remaining types of consciousness.

87. "But how, venerable sir" - this he said asking about the round of rebirths, meaning "to what extent indeed." "Identity view does not exist" - this he said asking about the end of the round of rebirths.

88. "This is the gratification in materiality" - by this, the penetration of full understanding and the truth of suffering are spoken of. "This is the danger in materiality" - by this, the penetration of abandoning and the truth of origin. "This is the escape from materiality" - by this, the penetration of realization and the truth of cessation. Whatever states beginning with right view are in these three instances, this is the penetration of development, the truth of the path. The same method applies to the remaining terms as well.

89. "Externally" means in another's conscious body. "In regard to all signs" - by this, however, it also includes that which is not bound by the senses. Or else, by the expression "conscious body," both one's own and another's body are already taken; and "externally," by the taking of all signs, it takes that which is not bound by the senses.

90. "Done by a non-self" means done having stood upon a non-self. "Upon which self will they touch" means upon which self having stood will they show their result - thus he said this falling into the eternalist vision. "With a mind dominated by craving" means with craving as the foremost. "In various" means in those various teachings. "Sixty" means these monks, having abandoned their original meditation subject, meditating on another new meditation subject, having broken through the cross-legged posture, attained arahantship in that very seat. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahāpuṇṇama Sutta is concluded.

10.

Commentary on the Cūḷapuṇṇama Sutta

91. "Thus have I heard" is the Shorter Discourse on the Full Moon Night. Therein, "silent, completely silent" means whatever direction he surveys, there it is completely silent. "Having surveyed" means having opened his eyes adorned with the five kinds of sensitive matter, having looked here and there, having seen the absence of even the slightest restlessness of hands or restlessness of feet. "A bad person" means an evil person. "No indeed, Venerable Sir" - since, just as a blind person cannot know a blind person, he cannot know that one, therefore they said thus. By this very method, the meaning in the subsequent turns from here onwards should be understood. "Possessed of bad qualities" means possessed of evil qualities. "Devotion to bad persons" means associating with bad persons. "Thinking like a bad person" means one who thinks with the thinking of a bad person. "Counselling like a bad person" means one who counsels with the counselling of a bad person. "Speaking like a bad person" means one who speaks the speech of a bad person. "Acting like a bad person" means one who does the actions of a bad person. "Having the view of a bad person" means possessed of the view of a bad person. "A bad person's gift" means a gift that should be given by bad persons. "Tyāssa mittā" means "they become his friends." "Intends for his own affliction" means he thinks thus for the purpose of his own suffering: "I shall kill living beings, I shall take what is not given, I shall engage in misconduct, I shall proceed having undertaken the ten unwholesome courses of action." "For the affliction of others" means he thinks thus for the purpose of another's suffering: "Just as such and such a person kills such and such a living being, takes what is not given belonging to such and such a person, proceeds having undertaken the ten unwholesome courses of action, so I shall command him to do likewise." "For the affliction of both" means he thinks thus for the purpose of suffering for both: "I, having taken such and such a person and such and such a person, shall proceed having undertaken the ten unwholesome courses of action."

In the passage beginning with "counsels for his own affliction": one who counsels thinking "I shall proceed having undertaken the ten unwholesome courses of action" is called one who counsels for his own affliction. One who counsels thinking "I shall instigate such and such a person to undertake the ten unwholesome courses of action" is called one who counsels for the affliction of others. Together with another - One who counsels thinking "Both of us, having become as one, shall proceed having undertaken the ten unwholesome courses of action" is called one who counsels for the affliction of both.

"Gives a gift inattentively" means he does not honour either the gift or the person. Not honouring the gift means he gives food possessed of faults such as badly cooked rice and so on; he does not make it pleasing. Not honouring the person means without sweeping the sitting place, having caused him to sit down here or there, having placed whatever stand, he gives the gift. "Not with his own hand" means he does not give with his own hand; he has it given by slaves, workers, and others. "Without respect" means he gives without showing respect to either the gift or the person, by the method stated above. "As if throwing it away" means having become one wishing to discard it, he gives as if throwing a snake into an ant-hill. "Without view of future result" means he gives without expecting fruit in return.

"Is reborn there" means he is not reborn in hell by having given a gift. But whatever wrong view was grasped by him through evil conviction, by that wrong view he is reborn in hell. The bright side should be understood by the method opposite to what was stated. "Greatness among gods" means the six sensual-sphere gods. "Greatness among human beings" means the success of the three families. The remainder is clear everywhere. But this discourse was spoken solely in terms of the pure round of rebirths.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Cūḷapuṇṇama Sutta is concluded.

The commentary on the first chapter is concluded.

2.

The Chapter on One by One

1.

Commentary on the Anupada Sutta

93. "Thus have I heard" is the Anupada Sutta. Therein, "said this" means he spoke this talk of praise of the virtues of the Elder Sāriputta, the Generalissimo of the Teaching, by the method beginning with "wise." Why? For among the remaining elders, the virtue of the Elder Mahāmoggallāna was well-known as "possessing supernormal power," of Mahākassapa as "an advocate of ascetic practices," of the Elder Anuruddha as "possessing the divine eye," of the Elder Upāli as "an expert in monastic discipline," of the Elder Revata as "a meditator delighting in meditative absorption," of the Elder Ānanda as "very learned." Thus the respective virtues of those respective elders were well-known, but those of the Elder Sāriputta were not well-known. Why? For the virtues of a wise person cannot be known without being spoken of. Thus the Blessed One, thinking "I shall speak of the virtues of Sāriputta," waited for the gathering of a like-minded assembly. For it is not proper to speak praise in the presence of persons of different disposition; when praise is being spoken, they speak only dispraise. But on this day a like-minded assembly of the Elder gathered together, and having seen that it had assembled, the Teacher, speaking praise, began this teaching.

Therein, "wise" means wise by these four reasons: skilfulness in the elements, skilfulness in the sense bases, skilfulness in dependent origination, and skilfulness in what is possible and what is impossible. In "of great wisdom" and so on, the meaning is endowed with great wisdom and so on.

Here is the diversity of great wisdom and so on - Therein, what is great wisdom? One comprehends the great aggregate of morality - this is great wisdom; one comprehends the great aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation - this is great wisdom; the great possible and impossible, the great dwelling attainments, the great noble truths, the great establishments of mindfulness, the right strivings, the bases for spiritual power, the great faculties, the powers, the factors of enlightenment, the great noble paths, the great fruits of asceticism, the great direct knowledges, the great ultimate reality, Nibbāna - one comprehends these - this is great wisdom.

What is broad wisdom? Knowledge proceeds in the various different aggregates - this is broad wisdom. In the various different elements, in the various different sense bases, in the various different meanings, in the various different dependent originations, in the various different emptinesses and non-obtainings, in the various different meanings, phenomena, languages, and discernments, in the various different aggregates of morality, in the various different aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation, in the various different possible and impossible, in the various different dwelling attainments, in the various different noble truths, in the various different establishments of mindfulness, right strivings, bases for spiritual power, faculties, powers, factors of enlightenment, in the various different noble paths, fruits of asceticism, direct knowledges, having surpassed phenomena common to worldlings, knowledge proceeds in Nibbāna, the ultimate reality - this is broad wisdom.

What is joyful wisdom? Here a certain one, abundant in mirth, abundant in inspiration, abundant in contentment, abundant in gladness, fulfils morality, fulfils restraint of the faculties, moderation in eating, pursuit of wakefulness, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation - this is joyful wisdom. Abundant in mirth, abundant in gladness, penetrates the possible and impossible; abundant in mirth, fulfils the dwelling attainments - this is joyful wisdom; abundant in mirth, penetrates the noble truths. Develops the establishments of mindfulness, the right strivings, the bases for spiritual power, the faculties, the powers, the factors of enlightenment, the noble path - this is joyful wisdom; abundant in mirth, realizes the fruits of asceticism, penetrates the direct knowledges - this is joyful wisdom; abundant in mirth, abundant in inspiration, contentment, and gladness, realizes Nibbāna, the ultimate reality - this is joyful wisdom.

What is swift wisdom? Whatever materiality, past, future, or present, etc. whether far or near, all materiality quickly hastens as impermanent - this is swift wisdom. Quickly as suffering... quickly hastens as non-self - this is swift wisdom. Whatever feeling... etc. whatever consciousness, past, future, or present, etc. all consciousness quickly hastens as impermanent, as suffering, as non-self - this is swift wisdom. Eye... etc. ageing and death, past, future, or present, quickly hastens as impermanent, as suffering, as non-self - this is swift wisdom. Materiality, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of materiality - this is swift wisdom. Feeling, perception, activities, consciousness, eye, etc. ageing and death, past, future, or present, is impermanent in the meaning of destruction, etc. having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom. Materiality, past, future, or present, etc. consciousness. Eye... etc. ageing and death, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom.

What is sharp wisdom? One quickly cuts off mental defilements - this is sharp wisdom. One does not accept an arisen sensual thought, an arisen thought of anger, an arisen thought of violence, whatever evil unwholesome mental states have arisen, arisen lust, hate, delusion, wrath, hostility, contempt, insolence, envy, stinginess, deceit, fraudulence, obstinacy, rivalry, conceit, arrogance, vanity, negligence, all mental defilements, all misconducts, all volitional activities, all actions leading to existence - one does not accept them, abandons them, dispels them, puts an end to them, brings them to obliteration - this is sharp wisdom. In one sitting, the four noble paths, the four fruits of asceticism, the four analytical knowledges, and the six higher knowledges are attained, realized, seen by wisdom - this is sharp wisdom.

What is penetrative wisdom? Here a certain one is full of agitation regarding all activities, full of fright, full of dissatisfaction, full of discontent, full of non-delight, turned outward, one does not delight in all activities; one pierces and breaks through the mass of greed never before pierced, never before broken through - this is penetrative wisdom. The mass of hate never before pierced, never before broken through, the mass of delusion, wrath, hostility, etc. One pierces and breaks through all actions leading to existence - this is penetrative wisdom.

"Step-by-step insight into phenomena" means one sees with insight into phenomena in succession either by way of attainment or by way of jhāna factors; thus seeing with insight, he attained arahantship in a fortnight. The Elder Mahāmoggallāna, however, in seven days. Even this being so, the Elder Sāriputta was the greater in wisdom. For the Elder Mahāmoggallāna, as if pressing down the domain of exploration of disciples with the tip of a stick, meditating on only a portion, having striven for seven days, attained arahantship. The Elder Sāriputta, setting aside the domain of exploration of Buddhas and Individually Enlightened Ones, explored the domain of exploration of disciples without remainder. Thus exploring, he strove for a fortnight. And having attained arahantship, it is said, he understood - "Setting aside the Buddhas and the Individually Enlightened Ones, no other disciple whatsoever will be able to attain what is to be attained by wisdom by me." For just as a man, thinking "I shall take a bamboo stick," having seen a bamboo with a great tangle, thinking "cutting the tangle will be a delay," having inserted his hand in between, having cut at the root and at the top the very stick he reached, having taken it, might depart - he, although he goes first, does not obtain a stick that is either of substance or straight. And another, having seen a bamboo of just such a kind, thinking "If I take the stick I reach, I shall not obtain one of substance or straight," having tied up his loin-cloth, having cut the bamboo tangle with a large knife, having selected sticks that were both of substance and straight, having taken them, might depart. This one, although he goes afterwards, obtains sticks that are both of substance and straight. The striving of these two elders should be understood in the same way.

But thus having striven for a fortnight, the General of the Teaching, the Elder Sāriputta, standing at the entrance of the Boar's Cave fanning the One of Ten Powers while the Discourse on the Discernment of Feeling was being taught to his nephew, the wandering ascetic Dīghanakha, having sent forth knowledge in accordance with the teaching, on the fifteenth day from the day of going forth, having reached the summit of the knowledge of the perfections of a disciple, having penetrated sixty-seven knowledges, attained the sixteenfold wisdom.

"Herein, monks, this is Sāriputta's step-by-step insight into phenomena" means that which sees with insight step-by-step into phenomena is called step-by-step insight into phenomena; therein, this is Sāriputta's step-by-step insight into phenomena. What is now to be spoken - this was said with reference to each respective portion of insight.

94. "In the first meditative absorption" means whatever mental states are within the attainment in the first meditative absorption. "Tyāssā" means "those of his." "Are discerned one by one" means they are defined, delimited, known, and understood in succession. How? For the elder monk, examining those mental states, knows that applied thought with the characteristic of application occurs. Likewise, he knows that sustained thought with the characteristic of stroking, rapture with the characteristic of pervading, happiness with the characteristic of comfort, unified focus of mind with the characteristic of non-distraction, contact with the characteristic of touching, feeling with the characteristic of being felt, perception with the characteristic of perceiving, volition with the characteristic of willing, consciousness with the characteristic of cognition, desire with the characteristic of desire to act, decision with the characteristic of deciding, energy with the characteristic of exertion, mindfulness with the characteristic of establishing, equanimity with the characteristic of neutrality, and attention with the characteristic of directing attention occurs. Thus knowing, he defines applied thought according to its intrinsic nature in the meaning of application, etc. He defines attention according to its intrinsic nature in the meaning of directing attention. Therefore it was said "those mental states of his are discerned one by one."

"They arise as known" means while arising, they arise having become known and obvious. "They continue as known" means even while persisting, they persist having become known and obvious. "They pass away as known" means even while ceasing, they cease having become known and obvious. Here, however, the objection of self-knowledge and the objection of multiplicity of knowledge should be resolved. For just as that very fingertip cannot be touched by that same fingertip, just so the arising or the presence or the dissolution of that very consciousness cannot be known by that same consciousness. Thus, for now, the objection of self-knowledge should be resolved. But if two consciousnesses were to arise together, by one consciousness the arising or the presence or the dissolution of the other could be known. However, there is no such thing as two contacts or feelings or perceptions or volitions or consciousnesses arising together; only one at a time arises. Thus the objection of multiplicity of knowledge should be resolved. This being so, how? How are the sixteen mental states known and obvious to the Great Elder within the attainment? Because of having comprehended the sense-base and the object. For the sense-base and the object were comprehended by the elder monk; therefore, for him, when adverting to the arising of those mental states, the arising becomes obvious; when adverting to the presence, the presence becomes obvious; when adverting to the dissolution, the dissolution becomes obvious. Therefore it was said "they arise as known, they continue as known, they pass away as known." "Not having been, they come into being" - by this he sees the rise. "Having been, they vanish" - by this he sees the fall.

"Unattracted" means having become one who does not approach through the influence of lust. "Unrepelled" means not departed through the influence of aversion. "Independent" means independent of the supports of craving and views. "Unbound" means not bound by desire and lust. "Free" means free from sensual lust. "Unbound" means unbound from the four mental bonds or from all mental defilements. "With a mind rid of barriers" means with a mind made without barriers. "With mind" means he dwells with a mind of such a kind.

Therein, there are two limits: the limit of mental defilements and the limit of objects. If lust and so on were to arise in him referring to the sixteen mental states occurring within the attainment, the limit of mental defilements would have been made by that; but since not even one of them has arisen in him, there is no limit of mental defilements. But if, when he is adverting to the sixteen mental states occurring within the attainment, some were not to come into range. Thus there would be for him a limit of objects. But when he is adverting to those sixteen mental states, there is no such thing as a mental state that has not come into range; therefore there is no limit of objects either.

There are also another two limits: the limit of suppression and the limit of eradication. Among those, the limit of eradication will come later; but in this instance, the limit of suppression is intended. Because the opposing states have been suppressed by him, there are none; thus he dwells with a mind rid of barriers.

"A further escape" means an escape further than this. And in other discourses, "a further escape" refers to Nibbāna, but here it should be understood that the immediately next distinction is intended. "Through frequently practising that" means through the frequent practice of that understanding. "There indeed is for him" means for that elder monk, "there is" becomes even more firmly established. By this method, the meaning in the remaining sections too should be understood.

In the second section, however, "confidence" is in the sense of placidity. He defines according to intrinsic nature.

In the fourth section, "equanimity" is just feeling-equanimity in the place where happiness is stated. "Non-reflective attention of the mind due to tranquillity" means that which is the mental occupation "whatever happiness there is therein" - "by this, that is declared to be gross" - thus non-reflective attention of the mind due to tranquillity is stated; the meaning is because of its absence. "Purity of mindfulness" means just purified mindfulness itself. And equanimity is equanimity of purification.

95. "He emerges mindful" means possessed of mindfulness, having become fully aware with knowledge, he emerges. "He regards those mental states" - because in the plane of neither-perception-nor-non-perception, step-by-step insight into phenomena belongs only to the Buddhas, not to the disciples, therefore here, showing insight by material groups, he said thus.

"And having seen with wisdom, his mental corruptions are completely eliminated" means having seen the four truths with path wisdom, the four mental corruptions are eliminated. For the Elder Sāriputta, there is both the occasion of attaining arahantship having brought serenity and insight meditation in conjunction, and the occasion of having entered the attainment of cessation. The occasion of attaining arahantship is taken here; but they say that he will enter cessation again and again through practised mastery.

Therein, at whatever time the attainment of cessation is the lead for him, the turn for cessation comes, and the fruition attainment is hidden. At whatever time the fruition attainment is the lead, the turn for the fruition attainment comes, and the attainment of cessation is hidden. But the elder monks dwelling in the Indian subcontinent say: "The Elder Sāriputta, having brought serenity and insight meditation in conjunction, having realised the fruition of non-returning, entered cessation, and having emerged from cessation, attained arahantship." "Those mental states" means the material states originating from the three causes occurring within the attainment, or the mental states occurring below in the attainment of the plane of neither-perception-nor-non-perception. For those too are indeed mental states to be seen with insight on this occasion; therefore it should be understood that this was said in order to show that he sees with insight those or those.

97. "One who has attained mastery" means one who has attained well-practised mastery. "One who has attained perfection" means one who has attained accomplishment. Regarding "legitimate" and so on: the elder, having heard the sound arisen at the breast of the Blessed One, was born - thus he is "legitimate"; having heard the sound produced by the mouth, he was born - thus he is "born from his mouth"; but because of being born by the Teaching, because of being fashioned by the Teaching, he is "born of the Teaching, created by the Teaching"; because of taking up the inheritance of the Teaching, he is "heir to the Teaching"; because of not taking up the inheritance of worldly gain, he is "not an heir to worldly gain" - thus it should be understood. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Anupada Sutta is concluded.

2.

Commentary on the Chabbisodhanasutta

98. "Thus have I heard" is the Discourse on the Sixfold Purification. Therein, regarding "birth is eliminated" and so on, the final liberating knowledge is declared even by one term, or by two as well. Here, however, the declaration of the final liberating knowledge has come by four terms. Regarding "claiming to have seen what has been seen" and so on, the volition by which one says "what has been seen is seen by me" - that is called claiming to have seen what has been seen. The same method applies to the remaining terms as well. "This is in conformity with the Teaching" means this is the intrinsic nature. "Should be delighted in" means not only should it be delighted in, but for one who has attained final Nibbāna, all honour should also be given to one who has eliminated the mental corruptions. "A further question" shows that if you are not pleased with his explanation, this further question should be asked. The same method applies in the three subsequent turns from here onwards as well.

99. "Weak" means feeble. "Subject to fading away" means having the intrinsic nature of disappearing. "Without comfort" means devoid of comfort. "Involvements and clingings" is a designation for craving and wrong view. For craving and wrong view approach the phenomena of the three planes of existence, thus they are involvements; they cling, thus they are clingings. "Mental standpoints, adherences and underlying tendencies" is also a name for those very same. For the mind, through craving and wrong view, stands and is established upon the phenomena of identity, thus craving and wrong view are mental standpoints; through them it adheres, thus they are adherences; through them it underlies, thus they are called underlying tendencies. In "through elimination, through dispassion" etc., the meaning is by means of elimination, by means of dispassion. And all of these are merely synonyms for each other.

100. "The solid element" means the element of support. "The liquid element" means the element of binding together. "The heat element" means the element of maturing. "The air element" means the element of expansion. "The space element" means the element of non-contact. "The consciousness element" means the element of cognition. "Did not approach as self" means I did not approach by way of the portion of self, thinking "I am self." "Nor dependent on the solid element" means the remaining elements, derivative materiality, and the immaterial aggregates that are dependent on the solid element. For those too, because the sense-organ materiality upon which they depend is dependent on the solid element, are by one method of exposition just dependent on the solid element. Therefore, one saying "nor dependent on the solid element" says that one does not approach even the remaining material and immaterial phenomena as self. But in the term "dependent on the space element," by way of inseparability, all primary and derivative materiality is called dependent on the space element; likewise the immaterial aggregates having as their basis the material sense-organs dependent on that. Thus here too, materiality and immateriality are indeed included. But in the term "dependent on the consciousness element," the three conascent aggregates and consciousness-originated materiality are dependent on the consciousness element, thus materiality and immateriality are indeed included.

101. "Regarding forms, regarding eye-consciousness, regarding mental phenomena to be cognised by eye-consciousness" - here, whatever having come into the range of the eye-door in the past has ceased, and whatever having come into the range in the future will cease, and whatever having come at present has ceased - all that is called matter. But whatever has ceased in the past without having come into the range, will cease in the future without having come into the range, and has ceased at present without having come into the range - when it was said that that is included among the mental phenomena to be cognised by eye-consciousness, the Elder Tipiṭaka Cūḷābhaya said - "If you make a twofold division in this instance, what will you do above in the section on desire? This is not permissible." Therefore, whether having come into the range or not having come into the range in the three times, all that is just matter; but the three aggregates associated with eye-consciousness should be known as mental phenomena to be cognised by eye-consciousness. For the meaning here is "regarding mental phenomena to be cognised together with eye-consciousness." "Desire" means desire as craving. "Lust" means that same thing by way of finding pleasure is lust. "Delight" means that same thing by way of rejoicing is delight. "Craving" means that same thing by way of thirsting is craving. The same method applies in the remaining doors too.

102. "The underlying tendencies to I-making, mine-making, and conceit" - here I-making is conceit, mine-making is craving, and that itself is the underlying tendency to conceit. "Towards the knowledge of the elimination of mental corruptions" - why was this said without mentioning past lives and the divine eye? The monks do not ask about mundane phenomena, they ask only about the supramundane; therefore, speaking only about the question that was asked, he said thus. This is called the Discourse with a Single Answer; "the Sixfold Purification" is also its name. For here the four conventional expressions, the five aggregates, the six elements, the six internal and external sense bases, one's own conscious body, and others' conscious body - these six portions are purified; therefore it is said "the Sixfold Purification." But the elder monks dwelling beyond the ocean, making one's own and another's conscious body into just one, together with the four nutriments, speak of six portions.

But these six portions should be cleansed by the method of the exposition in the monastic discipline thus: "What was attained by you, how was it attained by you, when was it attained by you, where was it attained by you, which mental defilements have been abandoned by you, of which mental states are you an obtainer?"

Here, "What was attained by you?" is a question about the achievement - among meditative absorptions, deliverances, and so on, or among the path of stream-entry and so on, what was attained by you? "How was it attained by you?" is a question about the method. For the intention here is this - Was it attained by you making the characteristic of impermanence the lead, or one of the characteristics of suffering or non-self? Or was it by focusing through concentration, or through insight? Likewise, was it by focusing on materiality, or on the immaterial? Or was it by focusing internally, or externally? "When was it attained by you?" is a question about time; the meaning is "at which time among the forenoon, midday, and so on?"

"Where was it attained by you?" is a question about the place; the meaning is "in which place - at the night-quarters, the day-quarters, at the root of a tree, in a pavilion, or in which monastery?" "Which mental defilements have been abandoned by you?" asks about the abandoned mental defilements; the meaning is "which mental defilements of yours have been abandoned, those to be destroyed by which path?"

"Of which mental states are you an obtainer?" is a question about the attained mental states; the meaning is "of which mental states among the first path and so on are you an obtainer?"

Therefore, even now, if any monk should declare the achievement of a super-human achievement, he should not be honoured merely by that much. But he should be told, for the purpose of cleansing in these six grounds: "What was attained by you - was it a meditative absorption, or one among the deliverances and so on?" For whatever mental state was attained by whomever, that is obvious to him. If he says "This indeed was attained by me," then he should be asked "How was it attained by you?" Making which the lead among the characteristic of impermanence and so on, or among the thirty-eight objects, or by which approach having focused among the mental states distinguished as material, immaterial, internal, external, and so on? For whatever is one's adherence, that is obvious to him.

If however he says "This indeed is my adherence, thus it was attained by me," then he should be asked "When was it attained by you?" - "Was it in the forenoon, or at one of the times such as midday and so on?" For the time of attainment by oneself is obvious to all. If he says "It was attained by me at such and such a time," then he should be asked "Where was it attained by you?" - "Was it at the day-quarters, or at one of the places such as the night-quarters and so on?" For the place of attainment by oneself is obvious to all. If he says "It was attained by me at such and such a place," then he should be asked "Which mental defilements have been abandoned by you?" - "Were they those to be destroyed by the first path, or those to be destroyed by the second path and so on?" For the mental defilements abandoned through the path attained by oneself are obvious to all.

If he says "These mental defilements of mine have been abandoned," then he should be asked "Of which mental states are you an obtainer?" - "Of the path of stream-entry, or of one among the path of once-returning and so on?" For the mental state attained by oneself is obvious to all. If he says "I am indeed an obtainer of these mental states," even then his word should not be believed. For very learned monks skilled in learning and interrogation are able to cleanse these six grounds. The approach-practice of this monk should be cleansed; if the approach-practice is not pure, he should be dismissed thus: "By this practice, supramundane states are indeed not obtainable."

If, however, his approaching practice is pure, if it is evident that "for a long time he has been diligent in the three trainings, devoted to wakefulness, not attached to the four requisites, dwelling with a mind like the open sky, even as the palm of the hand," then that monk's explanation fits and agrees with his practice. It is similar to what was said: "Just as the water of the Ganges flows together and meets with the water of the Yamunā, just so, well laid down by that Blessed One for disciples is the practice leading to Nibbāna; Nibbāna and the practice flow together."

And yet, even by this much, honour should not be given. Why? For even a certain worldling may have a practice similar to the practice of one who has eliminated the mental corruptions. Therefore that monk should be frightened by various means. For one who has eliminated the mental corruptions, even when a thunderbolt is falling on his head, there is no fear or trepidation or terror; but for a worldling, it arises even from a trifle.

Herein are these stories - The Elder Abhaya the Dīghabhāṇaka, it is said, being unable to examine a certain almsfood eater, gave a signal to a young monk. He, having dived under at the mouth of the Kalyāṇī river while that one was bathing, seized his feet. The almsfood eater, with the perception "A crocodile!", made a great noise; then they recognised him as a worldling. But in the time of King Candamukhatissa, the senior monk of the Community at the Great Monastery, one who had eliminated the mental corruptions, having weak eyes, remained right in the monastery. The king, thinking "I shall examine the elder," when the monks had gone on the alms round, having approached quietly, seized his feet like a snake. The elder, having become motionless like a stone pillar, said "Who is here?" "It is I, venerable sir, Tissa." "Do you emit a pleasant odour, Tissa?" Thus for one who has eliminated the mental corruptions there is no such thing as fear.

A certain worldling, however, may also be exceedingly brave and fearless. He should be examined by means of a delightful object. For indeed King Vasabha too, examining a certain elder, having caused him to sit down in the house, sat near him crushing a jujube salad. The great elder's spittle stirred; thereupon the elder's state of being a worldling became manifest. For one who has eliminated the mental corruptions, craving for flavour is well abandoned; even regarding divine flavours there is no attachment whatsoever. Therefore, having examined him by these means, if fear or trepidation or terror or craving for flavour arises in him, he should be dismissed saying "You are not a Worthy One." If, however, being fearless, unafraid, and without terror, he sits like a lion, and does not generate attachment even towards a divine object - This monk, with accomplished explanation, deserves the honour sent from all around by kings, royal ministers, and so on.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Chabbisodhanasutta is concluded.

3.

Commentary on the Sappurisadhamma Sutta

105. "Thus have I heard" is the Discourse on the Qualities of a Good Person. Therein, "qualities of a good person" means the qualities of good persons. "Qualities of a bad person" means the qualities of evil persons. Having thus set down the matrix, again, just as a man skilled in the road, leaving the left, takes the right, he speaks of what is to be released first; thus, teaching first the quality to be abandoned, he said beginning with "And what, monks, are the qualities of a bad person?" Therein, "from a noble family" means from a family of the warrior caste or from a brahmin family. For it is precisely this pair of families that is called "a noble family." "He is honourable there" means that monk is worthy of veneration among those monks. "Having made it his inner focus" means having made it internal.

"From a great family" means from a family of the warrior caste, or from a brahmin family, or from a merchant family. For it is precisely this triad of families that is called "a great family." "From a wealthy family" means families endowed with great wealth. "From a family of eminent wealth" means families accomplished in eminent, superior wealth. In this pair of terms, all four families are applicable. For one born in whatever family, through the power of merit, can indeed be one of great wealth or one of eminent wealth.

106. "Famous" means accomplished with a retinue. "Unknown" means they are not apparent in the midst of the Community and so on, like arrows shot in the night. "Of little influence" means with few attendants.

107. "Forest-dweller" means one who has taken upon himself the ascetic practice of forest-dwelling. In the case of the remaining ascetic practices too, the same method applies. And in this discourse, in the canonical text, only nine ascetic practices have been mentioned, but in detail they are thirteen. Regarding those, whatever should be said, all that has been stated in every way in the Visuddhimagga in the description of the ascetic practices.

108. "Non-identification" means identification is called craving; the meaning is free from craving. "Having made non-identification itself his inner focus" means having made freedom from craving itself the reason, or having made it internal, meaning having aroused it in the mind.

In the cessation section, since only non-returners and those who have eliminated the mental corruptions attain that attainment, and it does not exist for a worldling, therefore the bad person section is omitted. "Does not imagine anything" means he does not imagine any person by the three imaginations. "Does not imagine anywhere" means he does not imagine in any place. "Does not imagine by means of anything" means he does not imagine that person by means of any basis whatsoever. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sappurisadhamma Sutta is concluded.

4.

Commentary on the Sevitabbāsevitabba Sutta

109. "Thus have I heard" is the Sevitabbāsevitabba Sutta. Therein, "and that bodily conduct is mutually distinct" means: I say that one kind of bodily conduct is to be practised and another is not to be practised; I do not say that what is to be practised is by any method not to be practised, or that what is not to be practised is to be practised - this is the meaning. In the case of verbal conduct and so on, the same method applies. Thus the Blessed One, having set down the matrix with seven terms, concluded the teaching without analysing it in detail. Why? For the purpose of making room for the Elder Sāriputta.

113. Regarding mental conduct, wrong view and right view, being by way of the acquisition of view separately a factor standing apart, were not included.

114. Regarding the arising of consciousness, covetousness and so on that have not reached the course of action should be understood.

115. In the section on acquisition of perception, "with perception accompanied by covetousness" and so on were stated for the purpose of showing perception of sensuality and so on.

117. "Afflictive" means with suffering. "For the non-completion of existences" means for the non-completion of existences. And here, those with afflictive individual existence are four. For even a worldling who is unable to bring existence to an end by means of that individual existence, for him from conception onwards unwholesome mental states increase and wholesome mental states decline; he brings into existence an individual existence that is only with suffering. Likewise for stream-enterers, once-returners, and non-returners. Let alone worldlings and so on, how does the non-returner bring into existence an afflictive individual existence, and how do his unwholesome mental states increase and wholesome mental states decline? For even a non-returner, reborn in the Pure Abodes, having looked at the park-mansions and wish-fulfilling trees, utters the inspired utterance "Oh, what happiness! Oh, what happiness!" For non-returners, craving for existence and craving for becoming are simply not abandoned. Because of his craving not being abandoned, unwholesome states increase and wholesome states decline; he brings into existence an individual existence that is only with suffering. It should be understood that he is one whose existences are simply not completed.

"Non-afflictive" means without suffering. This too should be understood by way of four persons. For whoever, even a worldling, is able to bring existence to an end by means of that individual existence, and does not take conception again, for him from the taking of conception onwards unwholesome states decline and only wholesome states increase; he produces an individual existence that is only without suffering. He is one whose existences are simply completed. Likewise for stream-enterers, once-returners, and non-returners. Let the stream-enterers and so on be, but how does the worldling produce a non-afflictive individual existence, and how do the decline of unwholesome states and so on occur for him? Even a worldling who is a being in the last existence is able to bring existence to an end by means of that individual existence. For him, like Aṅgulimāla, even while killing one less than a thousand living beings, his individual existence is simply non-afflictive, and he simply brings existence to an end. Only the unwholesome diminishes, and only insight causes conception to be taken.

119. In the passage beginning with "cognizable by the eye" and so on, because for a certain person lust and so on arise regarding that very form, he delights in it, enjoys it, and delighting in it, enjoying it, he attains calamity and disaster; for a certain person they do not arise, he becomes disenchanted, becomes dispassionate, and becoming disenchanted, becoming dispassionate, he attains peace; therefore "and that mutually" was not said. This same method applies everywhere.

Regarding "they would understand the meaning in detail thus" - here, who understands the meaning of this saying of the Blessed One, and who does not understand? First, those who, having learnt both the canonical text and the commentary of this discourse, are not doers thereof, and do not proceed along the conforming practice as stated before, they do not understand. But those who are doers thereof, and proceed along the conforming practice as stated before, they understand. Even this being so, let it be for the welfare and happiness for a long time for those with rebirth-linking for now; how is it for those without rebirth-linking? Those without rebirth-linking attain final Nibbāna like a fire without fuel; even after the passing of a hundred thousand cosmic cycles, there is no more suffering for them. Thus it is definitely for the welfare and happiness of those very ones for a long time. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sevitabbāsevitabba Sutta is concluded.

5.

Commentary on the Bahudhātuka Sutta

124. "Thus have I heard" is the Discourse on the Many Elements. Therein, in the passage beginning with "fears" and so on, "fear" means terror of the mind. "Misfortune" means a state of non-one-pointedness. "Danger" means a state of being afflicted, a state of clinging here and there. Their diversity should be understood thus - Thieves based in uneven terrain such as mountains and so on send word to the country-dwellers: "On such and such a day we shall attack your village." From the time of hearing that news, they experience fear and terror. This is called terror of the mind. Thinking "Here the angry thieves might bring us harm," having taken their most valuable possessions, together with bipeds and quadrupeds, having entered the forest, they lie down on the ground here and there; being bitten by gadflies, mosquitoes and so on, they enter the interiors of bushes; they tread upon stumps and thorns. The state of distraction of those thus wandering about is called the state of non-one-pointedness. Then, when the thieves do not come on the aforesaid day, thinking "That will have been a hollow message; we shall enter the village," they enter the village with their belongings. Then, having known that they had entered, having surrounded the village, having set fire at the doors, having killed the people, the thieves, having plundered all the wealth, depart. Among those, the survivors of the slaughter, having extinguished the fire, having clung here and there in the shade of storerooms, in the shade of walls and so on, sit down bewailing what was lost. This is called the state of being afflicted, the state of clinging.

"Reed huts" means houses covered with reeds; but the remaining materials here are made of wood. In the case of grass huts too, the same method applies. "Arise from the fool" means they arise in dependence on the fool alone. For the fool, an unwise person, aspiring to kingship or viceroyalty or else some other great position, having taken a few sons of widows and great rogues similar to himself, saying "Come, I shall make you lords," in dependence on mountain thickets and so on, attacking the outermost villages, having made known his state of banditry, gradually attacks even market towns and even provinces. People, having abandoned their houses, depart desiring a place of safety. Monks and nuns too, dwelling in dependence on them, having abandoned their own respective dwelling places, depart. At whatever place they go, both almsfood and lodging are difficult to obtain. Thus fear has indeed come upon the four assemblies. Even among those gone forth, two foolish monks, having started a contention with one another, begin accusations. Thus a great dispute arises as for the dwellers of Kosambī; fear has indeed come upon the four assemblies - thus whatever fears arise, all of them should be understood as arising from the fool.

"He said this" means the teaching of the Teaching was concluded by the Blessed One without bringing it to its summit. Having thought "What if I, having asked the One of Ten Powers, were to bring about the fulfilment of his teaching through omniscient knowledge itself," he spoke this statement beginning with "In what respect, venerable sir."

125. Among the eighteen elements, ten and a half elements are the discernment of matter, and seven and a half elements are the discernment of the immaterial - thus only the discernment of matter and the immaterial has been spoken of. All of them, by way of aggregates, are the five aggregates. The five aggregates too are the truth of suffering, the craving that gives rise to them is the truth of origin, the non-continuance of both is the truth of cessation, the practice of understanding cessation is the truth of the path. Thus the meditation subject of the four truths has been spoken of, having brought the conclusion for one monk to its summit. This is the summary here; but in detail, these elements have already been spoken of in the Visuddhimagga. "Knows and sees" - the path together with insight is stated.

The solid element and so on were stated in order to show the conscious body as empty and soulless. These too should be completed by the former eighteen elements. When completing, they should be completed by taking out from the consciousness element. For this consciousness element is sixfold by way of eye-consciousness and so on. Therein, when the eye-consciousness element has been discerned, its base, the eye-element, and its object, the material element - thus two elements are also discerned. This same method applies everywhere. But when the mind-consciousness element has been discerned, by way of what precedes and follows it, the mind-element, and by way of object, the element of phenomena - thus two elements are also discerned. Thus, among these eighteen elements, ten and a half elements are the discernment of matter - by the former method just so, this too has been spoken of, having brought the conclusion for one monk to its summit.

Regarding "the pleasure element" and so on: it is pleasure and that, in the sense of being empty of a being, is an element - thus "pleasure element." This same method applies everywhere. And here, the first four elements are taken by way of having opposites, the last two by way of resemblance. For by its obscure nature, the equanimity element resembles the ignorance element. And here, when the pleasure and pain elements have been discerned, the body-consciousness element is also discerned; when the remaining ones have been discerned, the mind-consciousness element is also discerned. These six elements too should be completed below by the eighteen only. When completing, they should be completed by taking out from the equanimity element. Thus, among these eighteen elements, ten and a half elements are the discernment of matter - by the former method just so, this too has been spoken of, having brought the conclusion for one monk to its summit.

The meaning of the sensual element and so on should be understood by the very method stated regarding sensual thought and so on in the Discourse on the Twofold Thought. In the Abhidhamma too, the detail of these has come by the very method beginning with "therein, what is the sensual element? Reasoning and applied thought connected with sensuality." These six elements too should be completed below by the eighteen only. When completing, they should be completed by taking out from the sensual element. Thus, among these eighteen elements, ten and a half elements are the discernment of matter - by the former method just so, this too has been spoken of, having brought the conclusion for one monk to its summit.

Regarding the sensual element and so on: the five aggregates of the sensual-sphere of existence are called the sensual element, the five aggregates of the fine-material-sphere of existence are called the fine-material sphere element, the four aggregates of the immaterial-sphere of existence are called the immaterial sphere element. But in the Abhidhamma, the detail of these has come by the method beginning with "therein, what is the sensual element? From below, making the Avīci hell the limit." These three elements too should be completed below by the eighteen only. When completing, they should be completed by taking out from the sensual element. Thus, among these eighteen elements, ten and a half elements are the discernment of matter - by the former method just so, this too has been spoken of, having brought the conclusion for one monk to its summit.

"Conditioned" means produced by conditions having come together; this is a designation for the five aggregates. What is not conditioned is unconditioned. This is a designation for Nibbāna. These two elements too should be completed with just the eighteen below. When completing, they should be completed by extracting from the conditioned element. Thus, among these eighteen elements, ten and a half elements are the discernment of matter - by the former method just so, this too has been spoken of, having brought the conclusion for one monk to its summit.

126. "Internal and external" means internal and external. For here, the six beginning with the eye are internal, and the six beginning with forms are external. Here too, "knows and sees" - the path together with insight is spoken of.

"When this exists, that" and so on has been explained in detail in the Mahātaṇhāsaṅkhaya.

127. "Impossible" is the rejecting of the cause. "There is no chance" is the rejecting of the condition. By both, it rejects the reason itself. For a reason, because of the result's dependent occurrence upon it, is called "possibility" and "chance" of its own result. "That" means by whatever reason. "Accomplished in right view" means a stream-enterer noble disciple accomplished in path view. "Any activity" means any single activity among the conditioned activities in the four planes. "Should approach as permanent" means should grasp as permanent. "This is impossible" means this reason does not exist, is not found. "That a worldling" means by whatever reason a worldling. "This is possible" means this reason exists. The meaning is that through eternalist view, he might grasp any activity among the conditioned activities in the three planes as permanent. But the activities of the fourth plane, because of the abundance of energy, like an iron ball heated all day for flies, do not become an object of wrong view or of other unwholesome states. By this method, the meaning should be understood also in "any activity as happiness" and so on.

"Should approach as happiness" - this is said with reference to the grasping as happiness by the power of the view of self, thus: "The self is exclusively happy and healthy after death." But with consciousness dissociated from wrong view, a noble disciple approaches any activity as happiness, like one overcome by fever who is frightened by a rutted elephant capable of appeasing the fever, and like a pure brahmin towards faeces. In the section on self, in order to include concepts such as kasiṇa and so on, instead of saying "any activity," "any phenomenon" is said. Here too, for the noble disciple it should be understood by way of the four planes, and for the worldling by way of the three planes. In all instances, the delimitation is fitting even for the noble disciple by way of the three planes only. For whatever a worldling grasps, from that the noble disciple disentangles the grasping. For whatever a worldling grasps as permanent, as happiness, as self, the noble disciple, grasping that as impermanent, as suffering, as non-self, disentangles that grasping.

128. In the terms beginning with "mother" and so on, "mother" means the genetrix only, "father" means the begetter, and "Worthy One" means one who has eliminated the mental corruptions who is a human being only. But would a noble disciple deprive another of life? This too is an impossibility. For even if someone were to say thus to a noble disciple who has gone to another existence, not knowing his own noble state: "Having deprived this louse or ant of life, enter upon the wheel-turning sovereignty in the entire interior of the world-circle," he would indeed not deprive it of life. And even if someone were to say to him thus: "If you will not kill this one, we shall cut off your head." He would cut off his very head, but he would not kill that one. But this was said for the purpose of showing the greatly blameworthy nature of the state of being a worldling, and for the purpose of illustrating the power of the noble disciple. For this is the intention here: The state of being a worldling is blameworthy, in that a worldling will even commit heinous actions with immediate bad destination such as matricide and so on. And the noble disciple is of great power, who does not commit these actions.

"With a malicious mind" means with a mind corrupted by a murderous mind. "Should shed blood" means should cause even so much blood as a small fly could drink to flow from the living body. "Should break the Community" means should break the Community belonging to the same communion, standing within the same boundary, by five means. For this has been said: "In five ways, Upāli, the monastic community is split. By a legal act, by a recitation, by speaking, by proclamation, by vote taking."

Therein, "by a legal act" means by any one legal act among the four legal acts beginning with a transaction by announcement. "By a recitation" means by any one recitation among the five recitations of the principal monastic code. "By speaking" means speaking, explaining the eighteen matters making for schism such as "what is not the Teaching is the Teaching" and so on, by means of various occasions. "By proclamation" means by proclamation, having made a verbal expression at the base of the ear in such a manner as: "Do you not know my state of having gone forth from a noble family and my state of being very learned? It is fitting for you even to give rise to the thought that one like me would take up the Teacher's instruction as contrary to the Teaching and contrary to the monastic discipline. What, is Avīci cool for me like a grove of blue water-lilies? What, am I not afraid of the realm of misery?" and so on. "By vote taking" means by vote taking, having thus proclaimed and having supported their minds and having made them of the nature of not turning back, saying "Take this voting ticket."

And here, only the legal act or the recitation is the criterion, but the speaking, proclamation, and vote taking are preliminary stages. For even though one speaking by way of explaining the eighteen matters has proclaimed there for the purpose of generating approval and voting tickets have been taken, the monastic community remains unsplit. But when four or more, having thus taken voting tickets, perform a separate legal act or recitation, then the monastic community is called split. That a person thus accomplished in right view should break the Community - this is impossible. By this much, the five heinous actions with immediate bad destination beginning with matricide have been shown, which a worldling commits but not a noble disciple; for the purpose of making them manifest -

Therein, first by action - For here, the action of one who is a human being depriving of life a mother or father who is a human being, even one whose sex has changed, is a heinous action with immediate bad destination; even if one were to fill the entire world-circle with golden monuments the size of great shrines, thinking "I shall obstruct its result," and even if one were to give a great gift to the community of monks seated filling the entire world-circle, and even if one were to go about without releasing the corner of the double robe of the Buddha, the Blessed One, upon the body's collapse one is reborn in hell only. But whoever, being himself a human being, deprives of life a mother or father who is an animal, or being himself an animal deprives of life one who is a human being, or being an animal deprives of life one who is an animal, his action is not a heinous action with immediate bad destination, but it is weighty; it stands close to a heinous action with immediate bad destination. But this question was spoken by way of those of human birth.

Therein, the set of four regarding the goat, the set of four regarding the battle, and the set of four regarding the thief should be discussed. Even with the intention "I am killing a goat," indeed a human being killing a mother or father who is a human being standing in the place of a goat experiences a heinous action with immediate bad destination. But one killing a goat with the intention of killing a goat or with the intention of killing mother and father does not experience a heinous action with immediate bad destination. One killing mother and father with the intention of killing mother and father does indeed experience it. This same method applies to the other pair of sets of four as well. And just as with mother and father, so too these sets of four should be understood with regard to Worthy Ones.

One experiences a heinous action with immediate bad destination only by killing a Worthy One who is a human being, not one born as a demon. But the action is weighty, similar to a heinous action with immediate bad destination. And even if a knife-blow or poison is given to a human Worthy One while still in the time of being a worldling, if he, having attained arahantship, dies by that very means, it is indeed the slaying of a Worthy One. But whatever gift given during the time of being a worldling one consumes after attaining arahantship, it has been given to a worldling only. For one killing the remaining noble persons, there is no heinous action with immediate bad destination. But the action is weighty, similar to a heinous action with immediate bad destination.

Regarding the wounding, because of the Tathāgata's body being unbreakable, there is no such thing as causing blood to trickle by cutting the skin through an attack. But within the body itself, in one and the same place, blood collects together. Even the splinter that broke off from the rock hurled by Devadatta struck the tip of the Tathāgata's foot; the foot was just bruised with blood inside, as if struck by a hatchet. For one doing thus, there is a heinous action with immediate bad destination. But Jīvaka, with the Tathāgata's approval, having cut the skin with a lancet and having removed the corrupted blood from that place, made him comfortable; for one doing thus, it is only a meritorious action.

Now, for those who, when the Tathāgata has attained final Nibbāna, break a shrine, cut down a Bodhi tree, or make an attack upon a relic - what happens to them? It is a weighty action similar to a heinous action with immediate bad destination. But it is proper to cut a branch of the Bodhi tree that is obstructing a monument or an image containing relics. Even if birds hidden there drop excrement on the shrine, it is indeed proper to cut it. For a bodily relic shrine is greater than a shrine of articles of use. It is proper to cut down and remove even the root of a Bodhi tree that is breaking through the shrine site as it grows. But a branch of the Bodhi tree that obstructs the Bodhi tree house - one is not permitted to cut it for the purpose of protecting the house, for the house is for the sake of the Bodhi tree, not the Bodhi tree for the sake of the house. In the case of the seat-house too, the same method applies. But in whatever seat-house a relic has been deposited, it is proper to cut a branch of the Bodhi tree for the purpose of protecting it. It is indeed proper to cut a branch that draws away nutrients or a rotten part for the purpose of tending the Bodhi tree, and there is merit too, as in attending to the Blessed One's body.

Regarding the schism of the Community, when the Community standing within the boundary has not assembled, for one who, having taken a separate assembly and having performed the proclamation, vote-taking, and declaration, performs an act or recites the recitation, there is both a schism and a heinous action with immediate bad destination. But for one who performs an act with the perception of unity thinking "it is proper," there is only a schism, not a heinous action with immediate bad destination; likewise in an assembly of fewer than nine. By the final reckoning, whoever breaks the Community of nine persons, for him there is a heinous action with immediate bad destination. For the followers who speak what is not according to the Teaching, it is a greatly blameworthy action. But those who speak what is the Teaching are blameless.

Therein, regarding schism in the Community with only nine, there is this discourse - "On one side, Upāli, there are four, on one side four, a ninth proclaims, has the voting ticket taken - 'This is the Teaching, this is the monastic discipline, this is the Teacher's instruction; take this, approve of this' - thus indeed, Upāli, there is both dissension in the Community and schism in the Community. With nine, Upāli, or more than nine, there is both dissension in the Community and schism in the Community." But among these five, schism in the Community is verbal action, the remaining are bodily actions. Thus the judgment should be understood as regards action.

"As regards door" means all of these originate from both the body-door and the speech-door. But here the former four, even though originating from the speech-door by means of the effort of commanding, knowledge, and craft, fulfil only the body-door; schism in the Community, even though originating from the body-door for one creating schism by hand-gesture, fulfils only the speech-door. Thus here the judgment should be understood also as regards door.

"As regards duration for a cosmic cycle" means here only schism in the Community has duration for a cosmic cycle. For having created schism in the Community during a forming cosmic cycle or at the middle of a cosmic cycle, one is released only at the destruction of the cosmic cycle. Even if one creates schism in the Community today thinking "Tomorrow the cosmic cycle will be destroyed," one is released the next day; one is cooked in hell for just one day. But such an occurrence does not exist. The remaining four actions are only of immediate result, not of duration for a cosmic cycle. Thus here the judgment should be understood also as regards duration for a cosmic cycle.

"As regards ripening" means for one by whom all five of these actions have been done, only schism in the Community ripens by way of conception; the remaining come to be reckoned among such categories as "defunct kamma, there was no result of action" and so on. In the absence of schism in the Community, wounding the Tathāgata; in the absence of that, killing a Worthy One; in the absence of that, if the father is moral and the mother is immoral, or not moral in the same way, patricide ripens by way of conception. If there is both matricide and patricide, whether both are equal in morality or immorality, only matricide ripens by way of conception. For a mother is one who does what is difficult to do and is very helpful to her children. Thus here the judgment should be understood also as regards ripening.

"As regards common and so on" means the former four are common to all, both householders and those gone forth. But schism in the Community, from the statement "Indeed, Upāli, a nun does not break the Community, nor a female trainee, nor a novice, nor a female novice, nor a lay follower, nor a female lay follower breaks the Community; a monk, Upāli, who is regular, belonging to the same communion, standing within the same boundary, breaks the Community" - it belongs only to a monk of the aforesaid type, not to another; therefore it is not common. By the word "and so on," all of these are also accompanied by unpleasant feeling and associated with hate and delusion. Thus here the judgment should be understood also as regards common and so on.

"Another teacher" means thinking "This is my Teacher, but he is unable to perform the function of a Teacher," even in another existence he should take another founder of a religious order as "This is my Teacher" - this is impossible; such is the meaning.

129. "In one world system" means in the ten-thousandfold world system. For there are three fields - the birth-field, the authority-field, and the domain-field. Therein, the birth-field is the ten-thousandfold world system. For it trembles at the time of the Tathāgata's descent into the mother's womb, at the time of emergence, at the time of highest enlightenment, at the turning of the wheel of the Teaching, at the relinquishing of the life principle, and at the final nibbāna. But the hundred thousand million world-circles is what is called the authority-field. For herein the authority of the Āṭānāṭiya, the Peacock Protection, the Banner-top Protection, the Jewel Protection, and so on, operates. But the domain-field has no measure. For since the statement regarding the Buddhas says "as much as is knowledge, so much is what is to be known; as much as is what is to be known, so much is knowledge; what is to be known has knowledge as its limit; knowledge has what is to be known as its limit," there is nothing that is outside their domain.

But in these three fields, setting aside this world-circle, there is no discourse stating that Buddhas arise in another world-circle; but there is one stating that they do not arise. The three Canons are the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching; the three rehearsals are the rehearsal of the Elder Mahākassapa, the rehearsal of the Elder Yasa, and the rehearsal of the Elder Moggaliputtatissa. In the three Canons of the word of the Buddha that have been established through these three rehearsals, having left aside this world-circle, there is no discourse stating that Buddhas arise elsewhere; but there is one stating that they do not arise.

"Simultaneously" means neither before nor after. They do not arise together; it is said that they arise either before or after. Therein, from the time of sitting on the seat of enlightenment thinking "Without attaining enlightenment I shall not rise," going back to the taking of conception in the mother's womb, that much should not be understood as "before." For at the Bodhisatta's taking of conception, the discernment of the field was made by the very trembling of the ten-thousand world-circles; the arising of another Buddha is indeed prevented. From the time of the final nibbāna onwards, as long as a relic even the size of a mustard seed remains, that much should not be understood as "after." For as long as the relics remain, the Buddhas too remain as it were. Therefore, in the meantime, the arising of another Buddha is indeed prevented. But when the final nibbāna of the relics has occurred, the arising of another Buddha is not prevented.

For there are three disappearances - the disappearance of the Scriptures, the disappearance of penetration, and the disappearance of practice. Therein, "the Scriptures" means the three Canons. "Penetration" means the penetration of the truths. "Practice" means the practice. Therein, penetration and practice sometimes exist and sometimes do not exist. For at one time monks who bear penetration are many, and one who is a worldling monk has to be pointed out by extending a finger. On this very island there was once no such thing as a worldling monk. Those who fulfil the practice too are sometimes many, sometimes few. Thus penetration and practice sometimes exist and sometimes do not exist, but for the duration of the Dispensation, the Scriptures are the measure.

For a wise person, having heard the three Canons, fulfils both. Just as our Bodhisatta, having produced the five direct knowledges and seven attainments in the presence of Āḷāra, asked about the preliminary work for the attainment of the plane of neither-perception-nor-non-perception, he said "I do not know." Then, having gone to the presence of Udaka, having compared the distinction he had attained, he asked about the preliminary work for the plane of neither-perception-nor-non-perception; he told him; immediately after his words the Great Being accomplished that. Just so, a wise monk, having heard the Scriptures, fulfils both. Therefore, when the Scriptures stand, the Dispensation stands.

But when they disappear, first the Canon of the Higher Teaching perishes. Therein, the Conditional Relations disappears first of all. Gradually afterwards the Compendium of Mental States; when that has disappeared, when the other two Canons still stand, the Dispensation still stands. Therein, when the Canon of Discourses is disappearing, first the Aṅguttara Nikāya disappears beginning from the Book of Elevens down to the Book of Ones; immediately after that the Saṃyutta Nikāya disappears beginning from the Wheel Chapter with its Repetition Series down to the Crossing over the Flood; immediately after that the Majjhima Nikāya disappears beginning from the Development of the Faculties down to the Root of All Things; immediately after that the Dīgha Nikāya disappears beginning from the Tenfold Expansion down to the Brahmajāla. Even the question of one or two verses endures for a long stretch of time, but is unable to sustain the Dispensation, like the Sabhiya Questions and the Āḷavaka Questions. These, it is said, being from the time of the Buddha Kassapa, were unable to sustain the Dispensation in the interim.

But even when the two Canons have disappeared, when the Canon of Monastic Discipline still stands, the Dispensation stands. When the Parivāra and the Khandhakas have disappeared, when the two Analyses still stand, it still stands. When the two Analyses have disappeared, even when the matrix still stands, it still stands. When the matrix has disappeared, when the Pātimokkha, the going forth, and the full ordination still stand, the Dispensation stands. The outward sign endures for a long stretch of time, but the lineage of white-robed ascetics was unable to sustain the Dispensation from the time of the Buddha Kassapa onwards. But from the last penetration of the truths and from the last breach of morality onwards, the Dispensation is said to have declined. Thenceforth the arising of another Buddha is not prevented.

There are three final extinguishments, namely: the final extinguishment of the mental defilements, the final extinguishment of the aggregates, and the final extinguishment of the relics. Therein, the final extinguishment of the mental defilements took place at the seat of enlightenment, the final extinguishment of the aggregates at Kusinārā, the final extinguishment of the relics will take place in the future. It is said that at the time of the decline of the Dispensation, the relics in this island of Tambapaṇṇi, having assembled together, will go to the Mahācetiya. From the Mahācetiya to the Rājāyatana Shrine on the island of Nāgadīpa. From there they will go to the great seat of enlightenment. From the abode of the serpents too, from the world of the gods too, from the Brahma world too, the relics will go to the great seat of enlightenment itself. Not even a relic the size of a mustard seed will perish in the interim. All the relics, having become a heap at the great seat of enlightenment, like a mass of gold, having become one solid mass, will emit rays of six colours. Those will pervade the ten-thousandfold world system.

Thereupon, the deities of the ten-thousand world-systems, having assembled together, saying "Today the Teacher attains final Nibbāna, today the Dispensation draws back, this is now our last sight," will make lamentation greater than on the day of the Ten-Powered One's final Nibbāna. Except for non-returners and those who have eliminated the mental corruptions, the rest will not be able to sustain themselves in their own nature. Among the relics, the heat element, having arisen, will rise up as far as the Brahma world. Even when there remains a relic the size of a mustard seed, it will become one mass of flame. When the relics have reached exhaustion, it will be cut off. Having thus shown such great power, when the relics have disappeared, the Dispensation is called disappeared. As long as it does not thus disappear, for so long it is called "not after." That they should thus arise simultaneously - this is impossible.

But why do they not arise simultaneously? Because it would not have been marvellous. For Buddhas are marvellous human beings. As he said - "One person, monks, arising in the world arises as a marvellous human being. Which one person? The Tathāgata, the Worthy One, the Perfectly Self-awakened One."

And if two or four or eight or sixteen were to arise together, they would not be marvellous. For even in one monastery, the material gain and honour for two shrines is not eminent. Monks too, by being many, have not become marvellous; so too would Buddhas be. Therefore they do not arise.

And because of the absence of distinction in the Teaching. For the Teaching classified as the establishments of mindfulness and so on, which one teaches - even if another were to arise, that very same Teaching would have to be taught by him. Therefore it would not be marvellous, but when one teaches the Teaching, the teaching too is marvellous.

And because of the absence of contention. For if many Buddhas were to arise, like the pupils of many teachers, they would quarrel saying "Our Buddha is pleasing, our Buddha is sweet-voiced, an obtainer, meritorious." For this reason too they do not thus arise. Moreover, this reason was explained in detail by the Elder Nāgasena when asked by King Milinda. For it is said -

"Therein, venerable Nāgasena, this too was said by the Blessed One: 'This is impossible, monks, there is no chance, that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system - this is impossible.' And when teaching, venerable Nāgasena, all Tathāgatas teach the thirty-seven qualities conducive to enlightenment; when speaking, they speak of the four noble truths; when training, they train in the three trainings; when instructing, they instruct in the practice of diligence. If, venerable Nāgasena, all Tathāgatas have one teaching, one talk, one training, one instruction, for what reason do two Tathāgatas not arise at one moment? Even by the arising of one Buddha this world has become radiant. If there were a second Buddha, by the radiance of two this world would become radiant to an even greater degree. And two Tathāgatas exhorting would exhort easily, and instructing would instruct easily. Tell me the reason for this, so that I may be free from doubt."

"This ten-thousand-fold world system, great king, can bear only one Buddha; it bears the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-fold world system would not bear it; it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, and would not remain in place.

Just as, great king, a boat might be able to carry one person. When one person has boarded, that boat would be fully loaded. Then a second person might come, similar in life span, beauty, age, size, thinness and stoutness, and in all major and minor limbs; he might board that boat. Would that boat, great king, bear both of them?" "No indeed, venerable sir, it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, would not remain in place, and would sink in the water." "Just so indeed, great king, this ten-thousand-fold world system can bear only one Buddha; it bears the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-fold world system would not bear it; it would shake, etc. would not remain in place.

Or else, great king, suppose a man were to eat as much food as he likes, satisfying himself, filling up to the throat; he, satisfied, gratified, complete, without interval, drowsy, become stiff as an unbent stick, were to eat again that much food. Would that man, great king, be happy?" "No indeed, venerable sir, having eaten once he would die." "Just so indeed, great king, this ten-thousand-fold world system can bear only one Buddha, etc. would not remain in place.

Is it then, venerable Nāgasena, that the earth shakes because of the excessive burden of the Teaching? "Here, great king, suppose there were two carts filled with jewels up to the brim. Having taken jewels from one cart, they were to heap them onto one cart. Would that cart, great king, bear the jewels of both carts?" No indeed, venerable sir, its hub would split, its spokes would break, its rim would fall off, its axle would break. Is it then, great king, that the cart breaks because of the excessive burden of jewels? Yes, venerable sir. "Just so indeed, great king, the earth shakes because of the excessive burden of the Teaching."

But moreover, great king, this reason has been brought forward for the elucidation of the power of a Buddha. Listen also to another fitting reason therein, by which reason two perfectly Self-awakened Ones do not arise at one moment. If, great king, two perfectly Self-awakened Ones were to arise at one moment, a dispute would arise among their followers - "Your Buddha, our Buddha," and they would become divided into two factions. Just as, great king, a dispute might arise among the followers of two powerful ministers: "Your minister, our minister," and they become divided into two factions, just so indeed, great king, if two perfectly Self-awakened Ones were to arise at one moment, a dispute would arise among their followers: "Your Buddha, our Buddha," and they would become divided into two factions. This, for now, great king, is one reason by which reason two perfectly Self-awakened Ones do not arise at one moment.

Furthermore, great king, listen to a further reason by which reason two perfectly Self-awakened Ones do not arise at one moment. If, great king, two perfectly Self-awakened Ones were to arise at one moment, the statement "the foremost Buddha" would be wrong. The statement "the eldest Buddha" would be wrong. "The best Buddha," "the distinguished Buddha," "the highest Buddha," "the most excellent Buddha," "the matchless Buddha," "the equal to the matchless Buddha," "the without equal Buddha," "the without counterpart Buddha," "the matchless person Buddha" - this statement would be wrong. Accept this reason too, great king, according to its meaning, by which reason two perfectly Self-awakened Ones do not arise at one moment.

And yet, great king, this is the intrinsic nature of the Buddhas, the Blessed Ones: only one Buddha arises in the world. For what reason? Because of the greatness of the qualities of the omniscient Buddha. Whatever else, great king, is great in the world, that is only one. The earth, great king, is great; it is only one. The ocean is great; it is only one. Sineru, the king of mountains, is great; it is only one. Space is great; it is only one. Sakka is great; he is only one. Māra is great; he is only one. Brahmā is great; he is only one. The Tathāgata, the Worthy One, the perfectly Self-awakened One is great; he is only one in the world. Wherever they arise, there is no opportunity for another. Therefore, great king, the Tathāgata, the Worthy One, the perfectly Self-awakened One arises only one in the world. "Well explained, Venerable Nāgasena, is the question with similes and reasons."

"In one world system" means in one world-circle. Below, by this very term, ten thousand world-circles were included; those too are proper to be delimited by one world-circle alone. For Buddhas, when arising, arise in this very world-circle; but when the place of arising is prevented, the fact that they do not arise in other world-circles apart from this is itself what is prevented.

"Simultaneously" - here, "before" means before the manifestation of the wheel treasure, and "after" means after its very disappearance. Therein, the disappearance of the wheel treasure occurs in two ways: either through the death of the universal monarch or through his going forth. And when disappearing, it disappears on the seventh day after the death or the going forth; after that, the manifestation of a universal monarch is not prevented.

But why do two universal monarchs not arise in a single world-system? Because of the prevention of contention, because of the nature of being marvellous, and because of the great majesty of the wheel treasure. For if two were to arise, the contention "Our king is great, our king is great" would arise. And "a universal monarch in one continent" and "a universal monarch in one continent" - they would not be marvellous. And this great majesty of the wheel treasure, which is capable of bestowing sovereignty over the four great continents with their surrounding two thousand islands, would decline. Thus, because of the prevention of contention, because of the nature of being marvellous, and because of the great majesty of the wheel treasure, two do not arise in a single world-system.

130. "That a woman should be a Worthy One, a perfectly Self-awakened One" - here, let alone the Buddhahood which, having produced the qualities of omniscience, is capable of delivering the world, even the mere aspiration does not succeed for a woman.

For these are the causes for the success of the aspiration. Thus, since a woman is unable to accomplish even the aspiration, how could there be Buddhahood? Therefore it is said: "This is impossible, there is no chance, that a woman should be a Worthy One, a perfectly Self-awakened One." And an accumulation of merit complete in every respect produces an individual existence complete in every respect; therefore only a man becomes a Worthy One, a perfectly Self-awakened One.

In "that a woman should be a king, a universal monarch" and so on as well, since for a woman the characteristics are not fulfilled due to the absence of the sheathed male organ and so on, the endowment with the seven jewels does not succeed due to the absence of the jewel of a woman, and there is no individual existence superior to all human beings, therefore it is said: "This is impossible, there is no chance, that a woman should be a king, a universal monarch." And since the three positions of Sakka and so on are the highest, and the female gender is inferior, therefore the positions of Sakka and so on are also prohibited for her.

But is it not the case that just as the female gender, so too the male gender does not exist in the Brahma world? Therefore, it might be that even "that a man should attain the position of Brahmā - this is possible" should not be said. No, it should not be said so. Why? Because of a man here being reborn there. "The position of Brahmā" means the position of Great Brahmā is intended. And a woman, having developed meditative absorption here and having died, is reborn in the company of Brahmā's retinue, not of the Great Brahmās; but it should not be said that a man does not arise there. And even though there is the absence of both genders here, the Brahmās have the appearance of men, not the appearance of women; therefore this has been well said indeed.

131. In "of bodily misconduct" and so on, just as neem seeds, bitter gourd seeds, and so on do not produce sweet fruit, but produce only disagreeable, non-sweet fruit, so bodily misconduct and so on do not produce sweet results, but produce only non-sweet results. And just as sugar-cane seeds, rice seeds, and so on produce only sweet, pleasant-flavoured fruit, not disagreeable and pungent, so bodily good conduct and so on produce only sweet results, not non-sweet. And this too was said -

Therefore "this is impossible, there is no chance, that of bodily misconduct" and so on was stated.

In "one possessing bodily misconduct" and so on, "possessing" means the fact of being endowed is fivefold: the fact of being endowed with accumulation, the fact of being endowed with volition, the fact of being endowed with action, the fact of being endowed with result, and the fact of being endowed with presence. Therein, at the moment of accumulating wholesome and unwholesome action, it is called the fact of being endowed with accumulation. Likewise the fact of being endowed with volition. But as long as they do not attain arahantship, all beings, with reference to action previously accumulated that is worthy of result, are called "possessing action" - this is the fact of being endowed with action. The fact of being endowed with result should be known only at the moment of result. But as long as beings do not attain arahantship, for them, having fallen away from here and there, for those being reborn in hell, hell appears through the modes of presence such as flames of fire and copper cauldrons and so on; for those entering the state of womb-born beings, the mother's womb; for those being reborn among the gods, the heavenly world appears through the modes of presence such as wish-fulfilling trees and heavenly mansions and so on - thus the sign of rebirth appears. Thus, their not being freed from this appearance of the sign of rebirth is called the fact of being endowed with presence. That one changes; the rest are unchanging. For even when hell has appeared, the heavenly world appears; even when the heavenly world has appeared, hell appears; even when the human world has appeared, the animal realm appears; and even when the animal realm has appeared, the human world just appears.

Herein is this story - At Soṇagiri, it is said, in the Naked Ascetics' monastery, there was a preacher of the Teaching named the Elder Soṇa; his father was one who made his living by dogs. The Elder, even while obstructing him, being unable to establish him in restraint, thinking "Let the old man not perish," gave him the going forth unwillingly in his old age. As he lay on his sick bed, hell appeared to him; great, great dogs, having come from Soṇagiri, surrounded him as if wishing to devour him. He, frightened with great fear - "Ward them off, dear son Soṇa, ward them off, dear son, the dogs!" he said. "What is it, Great Elder?" "Do you not see, dear son?" - he told him that occurrence. The Elder Soṇa - "How indeed could the father of one such as myself be reborn in hell! I shall be his support" - having had various flowers brought by novices, having had the offering of spreading flowers on the ground and the offering of seats made in the shrine courtyard and the Bodhi tree courtyard, having brought his father on a bed to the shrine courtyard, having had him seated on the bed - "This offering of the Great Elder has been made for your benefit. Having said 'This is my humble gift-offering to the Blessed One,' having paid homage to the Blessed One, inspire confidence in your mind" - he said. That Great Elder, having seen the offering, doing accordingly, inspired confidence in his mind. At that very moment the heavenly world appeared to him; the mansions of Nandana Grove, Cittalatā Grove, Missaka Grove, and Phārusaka Grove, together with dancers, appeared as if standing surrounding him. He said "Go away, go away, dogs!" "What is this, Elder?" "These, dear son, are your mothers coming." The Elder thought "Heaven has appeared to the Great Elder." Thus it should be known that the fact of being endowed with presence changes. Among these facts of being endowed, here "one possessing bodily misconduct" and so on was stated by way of the fact of being endowed with accumulation, volition, and action.

132. "When this was said, the Venerable Ānanda" means when this discourse was thus spoken by the Blessed One, the Elder, having collected together the entire discourse from the beginning and having thus made it resplendent, a name had not been taken by the Blessed One for the discourse that was taught. Thinking "Come, I shall have him take a name for it," he said this to the Blessed One.

In the passage beginning with "Therefore, you" and so on, this is the interpretation of the meaning -

Ānanda, because in this exposition of the Teaching many elements have been classified thus: "There are these eighteen elements, Ānanda; there are these six elements, Ānanda," therefore remember this exposition of the Teaching as "The Many Elements." Because, moreover, herein four turnings have been spoken of by way of elements, sense bases, dependent origination, and the possible and impossible, therefore remember it as "The Four Turnings." And because, just as the facial reflection for one looking into a mirror, so for one looking into this exposition of the Teaching these meanings beginning with the elements become obvious, therefore remember it as "The Mirror of the Teaching." And because, just as warriors who crush the enemy army, having raised the battle drum, having entered the enemy army, having crushed their foes, take victory for themselves, just so practitioners who crush the army of mental defilements, having raised insight in the manner stated here, having crushed the mental defilements, take the victory of arahantship for themselves, therefore remember it as "The Drum of the Deathless." And because, just as battle warriors, having taken the five weapons, having destroyed the enemy army, take victory, so too practitioners, having taken the weapon of insight stated here, having destroyed the army of mental defilements, take the victory of arahantship. Therefore remember it as "The Unsurpassed Victory in Battle."

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bahudhātuka Sutta is completed.

6.

Commentary on the Isigili Sutta

133. "Thus have I heard" is the Discourse on Isigili. Therein, "there was indeed a different designation" means that at the time when the designation "Isigili" arose for Isigili, Vebhāra was not known as "Vebhāra"; it had indeed a different designation. "A different description" - this is a synonym for the preceding term itself. The same method applies in the remaining ones too.

At that time, it is said, the Blessed One, in the evening period, having emerged from his meditative attainment, having come out from the Perfumed Chamber, having sat down surrounded by the community of monks at a place where, for those seated, the five mountains can be seen, told of these five mountains in succession. Therein, the Blessed One had no need for the mountains, but when these mountains were being spoken of in succession, the state of Isigili being "Isigili" had to be spoken of. When that was being spoken of, the names of Padumavatī's sons, the five hundred Individually Enlightened Ones, and also Padumavatī's aspiration would have to be spoken of - thus the Blessed One told of this succession of five mountains.

"They were seen entering, but having entered, they were not seen" means having walked for almsfood in a convenient place, having completed their meal duty, having come back, as if opening a twin great door in the interior of a shrine, having split that mountain in two, having entered inside, having created night-quarters and day-quarters, they dwelt there; therefore he spoke thus. "These sages" means these sages who were Individually Enlightened Ones.

But when did they dwell there? In the past, it is said, when a Tathāgata had not yet arisen, in a small village in dependence on Bārāṇasī, a certain daughter of a good family, while guarding a field, having given one lotus flower together with five hundred grains of parched corn to a certain Individually Enlightened One, aspired for five hundred sons. And at that very moment, five hundred deer-hunters, having given sweet meat, aspired "May we become sons of hers." She, having remained as long as life lasted, was reborn in the heavenly world; having passed away from there, she was reborn in the interior of a lotus in a natural lake. A certain hermit, having seen her, looked after her; and as she walked about, at each and every footstep, lotuses arose from the ground. A certain forester, having seen this, informed the king of Bārāṇasī. The king, having had her brought, made her his queen-consort; an embryo was established in her. The prince Mahāpaduma dwelt in the mother's womb; the rest were born in dependence on the afterbirth. Having come of age, while playing in a lotus pond in the park, having sat down on a lotus each, having established contemplation of destruction and passing away, they produced the knowledge of individual enlightenment. This was their verse of declaration -

At that time they dwelt there, and then the designation "Isigili" arose for that mountain.

135. "Those who are the essence of beings" - having stated the names of thirteen Individually Enlightened Ones, namely Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassī, Sudassana, Piyadassī, Gandhāra, Piṇḍola, Upāsabha, Nīta, Tatha, Sutavā, and Bhāvitatta, now telling the names of those and others in verse composition, he said beginning with "Those who are the essence of beings." Therein, "the essence of beings" means those who have become the essence of beings. "Free from trouble" means free from suffering. "Desireless" means free from craving.

"Two Jālins" means two named Jāli, namely Cūḷajāli and Mahājālī. "Santacitta" - this too is just the name of one. "Passi abandoned the root of suffering in clinging" - here Passi is the name of that Individually Enlightened One, but "he abandoned clinging, the root of suffering" is his praise. "Aparājita" - this too is just the name of one.

"Satthā, Pavattā, Sarabhaṅga, Lomahaṃsa, Uccaṅgamāya" - these are five persons. "Asita, without mental corruptions, Manomaya" - these too are three persons. "Mānacchida and Bandhumā" - Bandhumā is the name of one; but because of the cutting of conceit, he is called "Mānacchida." "Tadādhimutta" - this too is just a name.

"Ketumbharāga and Mātaṅga the noble" - these are three persons. "Athaccuta" means then Accuta. "Accutagāmabyāmaṅka" - these are two persons. "Khemābhirata and Sorata" - these are just two.

"Sayha, of superior conduct" - Sayha is the name of that Buddha; but because of his superior energy, he is called "of superior conduct." "Ānanda, Nanda, Upananda - twelve" means four Ānandas, four Nandas, and four Upanandas - thus twelve. "Bhāradvāja, bearer of his final body" - Bhāradvāja is the name of that Buddha. "Bearer of his final body" is praise.

"Craving-cutter" - this is praise of Sikharī. "Without lust" is praise of Maṅgala. "Usabha cut off craving, the root of suffering" - Usabha is the name of that Buddha; the meaning is that he cut off craving, which has become the root of suffering. "Attained the peaceful state, Upanīta" - Upanīta is the name of that Buddha; he attained the peaceful state. "Vītarāga" - this too is just the name of one. "With well-liberated mind" - this is praise of Kaṇha.

"These and others" means these who have come in the canonical text, and others not come in the canonical text are just those having the same names as these. For among these five hundred Individually Enlightened Ones, two, three, ten, or even twelve had the same name, like the Ānandas and so on. Thus, since the names of all are stated by the very names that have come in the canonical text, from here on, without stating them separately one by one, he said "these and others." The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Isigili Sutta is completed.

7.

Commentary on the Mahācattārīsaka Sutta

136. "Thus have I heard" is the Great Discourse on the Forty. Therein, "noble" means faultless, supramundane; for what is faultless is called "noble." "Right concentration" means path concentration. "With its proximate cause" means with its condition. "With its accessories" means with its retinue.

"Equipped" means surrounded. "Right view is the forerunner" means right view is the forerunner, the leader, in two ways: insight right view and path right view. Insight right view thinks thoroughly over the activities of the three planes by way of impermanence and so on; But path right view arises at the conclusion of the thorough investigation, uprooting the round of rebirths obtained in the planes, appeasing it, like pouring a thousand pots of cool water on the head. For just as a farmer making a field first cuts down trees in the forest, and afterwards sets fire to them, and that fire burns up the previously cut trees without remainder, just so insight right view first investigates the activities by way of impermanence and so on, and path right view arises uprooting those activities investigated by it by way of non-occurrence again; both kinds are intended here.

"One understands wrong view" means one understands wrong view by way of object through the penetration of the characteristics of impermanence, suffering, and non-self; one understands right view by way of function and by way of non-delusion. "That is his right view" means that understanding in this way is called his right view.

"As twofold I say" means I say as twofold, I say as a twofold portion - this is the meaning. "Conducive to merit" means being a portion of merit. "Resulting in clinging" means giving the result reckoned as clinging.

In the passage beginning with "wisdom, wisdom faculty," "wisdom" means it makes known, shows the door to the Deathless by analysing and classifying. "Wisdom faculty" means it exercises the function of lordship in that matter. "Power of wisdom" means one does not waver regarding ignorance. "Enlightenment factor of investigation of phenomena" means having reached the status of a factor of enlightenment, it investigates the phenomena of the four truths. "Right view" means the view that is praised and beautiful through the achievement of the path. "Path factor" means a factor of the noble path. "He" means that monk. "For the abandoning" means for the purpose of abandoning. "For the acquisition" means for the purpose of attainment. "Right effort" means wholesome effort leading to liberation. "Mindful" means having been possessed of mindfulness. "Run around and revolve around" means they surround, having been both conascent and prenascent. For here, right effort and right mindfulness surround supramundane right view as conascent, like a sword-bearer and an umbrella-bearer standing in the same chariot as the king. But insight right view, having been prenascent, surrounds it, like foot-soldiers and others in front of the chariot. But beginning from the second section, it should be understood that for right thought and so on, the three are only conascent retinue.

137. "One understands wrong thought" means one understands wrong thought by way of object through the penetration of the characteristics of impermanence, suffering, and non-self; one understands right thought by way of function and by way of non-delusion. In the subsequent ones beginning with right speech from here, the explanation should be understood in just the same way. The thought of sensuality and so on are as already stated in the Dvedhāvitakka Sutta.

In the terms beginning with "reasoning" (takko), reasoning is by way of thinking (takkana). And that same, having increased the term with a prefix, is called "applied thought" (vitakko); that same, by way of intending (saṅkappana), is "thought" (saṅkappo). "Having become fully focused, it fixes upon the object" - thus it is "absorption" (appanā). But having increased the term with a prefix, it is called "full absorption" (byappanā). "Directing of mind" (cetaso abhiniropanā) means the directing of consciousness. For when applied thought is present, applied thought directs consciousness upon the object; but when applied thought is absent, consciousness ascends to the object by its own nature, like a well-known person of good birth ascending to the king's palace. For one who is not well-known has need of an attendant or a doorkeeper; but the well-known one of good birth, since all the king's ministers know him, goes out and enters by his own authority alone. This should be understood in the same way. "It prepares speech" - thus it is "verbal activity" (vacīsaṅkhāro). And here, mundane applied thought prepares speech, not supramundane. Although it does not prepare speech, yet its name is "verbal activity" only. "Run around right thought" means they surround supramundane right thought. And here, the three beginning with thought of renunciation too are found in the preliminary stage in different consciousnesses; but at the moment of the path, making the cutting off of the track and the uprooting of all three beginning with thought of sensuality, fulfilling the path factor, just one right thought arises and obtains three names by way of thought of renunciation and so on. In the subsequent ones beginning with right speech too, the same method applies.

138. In the passages beginning with "abstention from lying" and so on, both abstinence and volition are applicable. In the passages beginning with "abstinence" and so on, one delights far away from verbal misconduct - thus "abstinence" (ārati). One delights without them - thus "avoidance" (virati). Having turned back from each and every one of them, one delights without them - thus "complete abstinence" (paṭivirati). Or the term is extended by means of a prefix; all this is a designation for the state of not stopping short. It measures, that is, destroys enmity - thus "abstention" (veramaṇī). This too is a synonym for not stopping short itself.

139. In the case of "abstention from killing living beings" and so on as well, both volition and abstinence are indeed applicable.

140. Regarding "scheming" and so on: they deceive the world, astonishing it, by means of the threefold basis of scheming - thus "scheming." Having become desirous of material gain and honour, they talk by means of this - thus "talking." Hinting is the habit of these - thus "fortune-tellers"; their state is hinting. Belittling is the habit of these - thus "disparagers"; their state is belittling. They seek to gain profit from profit, they track it down, they search for it - thus "seeking gain with gain"; their state is seeking gain with gain. This is the summary here; however, these matters beginning with scheming and so on have been explained in detail in the Visuddhimagga in the description of morality itself, having brought together both the canonical text and the commentary. "For the abandoning of wrong livelihood" - herein, wrong livelihood is not only what has come in the canonical text; but the seven course-of-action volitions beginning with killing living beings, set in motion because of livelihood, are also wrong livelihood itself. The abstinence that has arisen, making the cutting off of the track and the uprooting of those very seven volitions, fulfilling the path factor, is called right livelihood.

141. "For one with right view" means for a person established in path-right view. "Right thought is able to arise" means path-right thought is able to arise; for one with fruition-right view too, fruition-right thought is able to arise - thus the meaning should be understood in all terms. "For one with right knowledge, right liberation" - here, however, for one established in path-right concentration, path-review right knowledge is able to arise; for one established in fruition-right concentration, fruition-review right knowledge is able to arise. And for one established in path-review right knowledge, path-right liberation is able to arise; for one established in fruition-review right knowledge, fruition-right liberation is able to arise - this is the meaning. And here, setting aside the eight fruition factors, it is said that it is proper to make right knowledge the reviewing and to make right liberation the fruition.

142. In "For one with right view, monks, wrong view has been worn away" and so on, the reciters of the remaining collections say that fruition has been spoken of, but the reciters of the Middle Collection say that the path has been spoken of in the passage where the ten bases of wearing away have come. Therein, right view should be understood in the meaning of seeing, right knowledge in the meaning of making known, and right liberation in the meaning of being inclined towards that.

"Twenty on the wholesome side" means the ten beginning with right view, and ten stated by the method beginning with "and with right view as condition, many wholesome mental states" - thus there are twenty on the wholesome side. "Twenty on the unwholesome side" means the ten beginning with wrong view stated by the method beginning with "wrong view has been worn away," and ten stated by the method beginning with "and whatever many evil with wrong view as condition" - thus twenty on the unwholesome side should be understood. "The Great Forty" means because of the giving of great results, and because of the elucidation of forty great mental states on the wholesome side and on the unwholesome side, it is called the Great Forty.

And in this discourse, five kinds of right view have been spoken of: insight right view, right view of the ownership of action, path right view, fruition right view, and reviewing right view. Therein, that stated by the method beginning with "one understands wrong view as wrong view" is called insight right view. That stated by the method beginning with "there is what is given" is called right view of the ownership of action. In "For one with right view, monks, right thought is able to arise," however, both path right view and fruition right view have been spoken of. "Right knowledge is able to arise." Here, however, it should be understood that reviewing right view has been spoken of.

143. "If the venerable one censures right view" - even one who says "this called wrong view is beautiful" and even one who says "this called right view is not beautiful" censures right view. "Okkalā" means the inhabitants of the Okkalā country. "Vassabhaññā" means Vassa and Bhañña - two persons. "Proponents of non-causality" means those who speak thus: "There is no cause, there is no condition for the purification of beings" and so on. "Proponents of the inefficacy of action" means those who speak thus rejecting action: "For one who acts, no evil is done." "Proponents of nihilism" means those who speak beginning with "There is nothing given" and so on. They had entered the fixed course in all three of these views. But how does the fixed course come about in these? For whoever, having taken up such a theory, seated in the night-quarters and day-quarters, recites and investigates, for him, with respect to the object "there is no cause, there is no condition, for one who acts no evil is done, there is nothing given, upon the collapse of the body one is annihilated" - wrong mindfulness becomes settled, consciousness becomes fully focused, impulsions run their course. At the first impulsion one is curable, likewise at the second and so on. At the seventh, one is incurable even for Buddhas, irreversible, like a fatal thorn.

Therein, someone enters into one view, someone into two, someone even into three; one is indeed a person of wrong view with fixed bad rebirth, having reached the obstruction of the path to heaven and the obstruction of the path to liberation. Unable to go even to heaven immediately after that individual existence, how much more to liberation; this being is called a stump in the round of rebirths, a guardian of the earth; for the most part, there is no emergence from such an existence. Vassa and Bhañña too were such. "Because of fear of blame, anger, and reproof" means the meaning is: through fear of blame against oneself, through fear of being struck, and through fear of reproach. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahācattārīsaka Sutta is completed.

8.

Commentary on the Ānāpānassati Sutta

144. "Thus have I heard" is the Discourse on Mindfulness of Breathing. Therein, "and with others" means setting aside the ten elders mentioned in the canonical text, together with many other well-known disciples as well. At that time, it is said, the great community of monks was of unlimited number.

"Exhort and instruct" means having supported them with two kinds of support, namely material support and Dhamma support, they exhort and instruct with exhortations and instructions on meditation subjects. "And those" - the word "and" is merely a euphonic conjunction. "They knew a lofty distinction from before to after" means they knew a subsequent distinction of kasiṇa preliminary work and so on, which was loftier than the earlier distinction beginning with the fulfilment of morality. This is the meaning.

145. "Satisfied" means pleased. "For the attainment of the unattained" means for the purpose of reaching the unattained arahantship. The same meaning applies to the remaining two terms as well. "The Komudī full moon of the fourth month" means the full moon of the last month of Kattika, the fourth month. For it is called Komudī because of the existence of white water lilies, and it is called cātumāsinī because it is the end of the four months of the rainy season. "I shall wait" means I shall look forward to it; having postponed today, until that arrives, without going anywhere, I shall dwell right here - this is the meaning. Thus he spoke, allowing the classification of the invitation to admonish for the monks.

The classification of the invitation to admonish is given by a legal act at which a motion is put and is followed by one proclamation. But to whom is it given, and to whom is it not given? First, it is not given to an innocent foolish worldling, likewise to one who has begun insight practice and to a noble disciple. But for one whose serenity is young or whose insight is young, it is given to him. The Blessed One too, at that time, thinking over thoroughly the disposition of the monks' minds, having known the young state of their serenity and insight - "If I perform the invitation to admonish today, monks who have completed the rains retreat in various directions will assemble here. Then these monks, when lodgings have been taken by more senior monks, will not be able to produce a distinction. Even if I set out on a journey, a dwelling place for these monks will be difficult to obtain indeed. But if I postpone, monks will not assemble at this Sāvatthī, and I too will not set out on a journey; thus the dwelling place of these monks will be unhindered. They, dwelling in comfort in their own respective dwelling places, having made their serenity and insight grown in strength, will be able to produce a distinction" - thus, having postponed on that day, thinking "I shall perform the invitation to admonish on the full moon of Kattika," he allowed the classification of the invitation to admonish for the monks. For when the classification of the invitation to admonish has been obtained, if the teacher and preceptor of one practising under dependence depart, he too, thinking "If a suitable dependence-giver comes, I shall take dependence in his presence," is permitted to dwell until the last month of summer. Even if monks of sixty rains retreats come, they are not permitted to take his lodging. And this classification of the invitation to admonish, even though given to one, is as if given to all.

"Come to Sāvatthī" - this was said with reference to those who, having heard "The classification of the invitation to admonish has been given by the Blessed One," having dwelt for one month in the very place where they heard it according to their intrinsic nature, having performed the Observance on the full moon of Kattika, come assembling. "From before to after" - here, having worked on the young serenity and insight, they made their serenity and insight grown in strength; this is called the former distinction. Then, having contemplated activities with a concentrated mind, some the fruition of stream-entry, etc. some realised arahantship. This is called the latter, lofty distinction.

146. "Alaṃ" means proper. "Yojanagaṇanāni" means one yojana is just a yojana, even ten yojanas are just yojanas, but beyond that they are called "counts of yojanas." Here, however, even a hundred yojanas or even a thousand yojanas is intended. "Puṭosenāpi" means puṭosa is called provisions for a journey. The meaning is that it is proper to approach even having taken those provisions. "Puṭaṃsenā" is also a reading; its meaning is - A container on the shoulder is puṭaṃsa; with that puṭaṃsa - it means even by one carrying a container of provisions on the shoulder.

147. Now, in order to show that there are monks here endowed with such conduct, he said beginning with "There are, monks." Therein, the passages beginning with "of the four establishments of mindfulness" were spoken for the purpose of showing the meditation subjects to which those monks were devoted. Therein, the thirty-seven qualities conducive to enlightenment are spoken of as mundane and supramundane. For therein, for those monks who at that moment develop the path, they are supramundane. For those who have begun insight, they are mundane. "The pursuit of the development of the perception of impermanence" - here insight is spoken of under the heading of perception. Because, moreover, herein many monks were devoted to the meditation subject of mindfulness of breathing, therefore, having spoken of the remaining meditation subjects in brief, while speaking of the meditation subject of mindfulness of breathing in detail, he said beginning with "Mindfulness of breathing, monks." But this meditation subject of mindfulness of breathing has been explained in every way in the Visuddhimagga; therefore, the meaning of the canonical text and the method of meditation development should be understood according to the method stated there.

149. "A certain body" means among the four bodies beginning with the earth body, I say a certain one, I say the air body - this is the meaning. Or else the visible form sense base... etc. edible food - the twenty-five material portions are called the material body. Among these, since breathing is included in the touch sense base, it is a certain body; for this reason too he said thus. "Therefore" means since one observes the air body, a certain one among the four bodies, or breathing, a certain one among the twenty-five material portions in the material body, therefore "observing the body in the body" - this is the meaning. Thus the meaning should be understood everywhere. "A certain feeling" means a certain one among the three feelings; this was said with reference to pleasant feeling. "Thorough attention" means the good attention arisen by way of experiencing joy and so on. But is attention pleasant feeling? It is not; but this is a heading of the Teaching. For just as in "devoted to the pursuit of developing the perception of impermanence," here wisdom is spoken of by the name of perception, so too here it should be understood that feeling is spoken of by the name of attention. In this set of four, in the first term feeling is spoken of under the heading of joy; in the second term "happiness" is spoken of in its own form. In the pair of terms on mental activity, from the statement "perception and feeling are mental, these mental states are connected to consciousness; they are mental activities," and from the statement "except for applied and sustained thought, all mental states associated with consciousness are included in mental activity," feeling is spoken of by the name of mental activity. Having collected all that under the name of attention, here he said "thorough attention."

Even this being so, since this feeling does not become the object, therefore the observation of feeling is not fitting. No, it is not unfitting, for in the commentary on the establishments of mindfulness too it is said: "Having made the basis of this or that pleasure and so on the object, it is feeling alone that feels; but with reference to the occurrence of feeling, 'I feel' is merely a conventional expression." Furthermore, the resolution of this has been stated in the explanation of the meaning of "experiencing joy" and so on. For this has been said in the Visuddhimagga -

"In two ways joy is experienced: by way of object and by way of non-delusion. How is joy experienced by way of object? One attains the two meditative absorptions with rapture; at the moment of that attainment, through the attainment of meditative absorption, joy is experienced by way of object, because the object is experienced. How by way of non-delusion? Having attained the two meditative absorptions with rapture and having emerged, one meditates on the joy associated with meditative absorption in terms of elimination and passing away; at the moment of insight for that one, through the penetration of characteristics, joy is experienced by way of non-delusion. And this too has been said in the Paṭisambhidā: 'For one who understands unified focus of mind and non-distraction by means of long in-breath, mindfulness is established; by that mindfulness, by that knowledge, that joy is experienced.' By this very method, the remaining terms too should be understood in meaning."

Thus, just as joy, happiness, and mental activities are experienced by way of object through the attainment of meditative absorption, so too by this attainment of attention reckoned as feeling associated with meditative absorption, feeling is experienced by way of object. Therefore this is well said: "At that time a monk dwells observing feelings in feelings."

"I do not, monks, for one who is unmindful and not fully aware" - here this is the intention: Since a monk proceeding by the method of "experiencing the mind, I shall breathe in" and so on, although he makes the sign of the in-breath and out-breath the object, yet because that consciousness proceeds having established mindfulness and full awareness upon the object, he is indeed called one observing mind in mind. For there is no development of mindfulness of breathing for one who is unmindful and not fully aware. Therefore, by way of experiencing the mind and so on by way of object, at that time a monk dwells observing mind in mind. "He, that abandoning of covetousness and displeasure, having seen that with wisdom, becomes one who thoroughly looks on with equanimity" - here by covetousness the mental hindrance of sensual desire is shown, and by way of displeasure the mental hindrance of anger is shown. For this set of four is spoken of by means of insight alone, and the observation of mental phenomena is sixfold by way of the section on mental hindrances and so on; the section on mental hindrances is the beginning of that, and of that too this pair of mental hindrances is the beginning; thus, to show the beginning of the observation of mental phenomena, he said "covetousness and displeasure." "Abandoning" means the knowledge that effects abandoning is intended, thus: through the observation of impermanence one abandons the perception of permanence. "Having seen that with wisdom" means that knowledge of abandoning reckoned as the knowledge of impermanence, dispassion, cessation, and relinquishment, by a subsequent insight wisdom, and that too by a subsequent one - thus it shows the succession of insight. "Becomes one who looks on with equanimity" means one looks on with equanimity at what has entered serenity, and one looks on with equanimity at the establishing of oneness - thus one looks on with equanimity in two ways. Therein, there is looking on with equanimity towards co-arisen states and also looking on with equanimity towards the object; here looking on with equanimity towards the object is intended. "Therefore, monks" means since one proceeding by the method of "observing impermanence, I shall breathe in" and so on, not only the mental phenomena beginning with mental hindrances, but having seen with wisdom even the knowledge of abandoning of the mental phenomena spoken of under the heading of covetousness and displeasure, becomes one who looks on with equanimity; therefore it should be understood that "at that time a monk dwells observing mental phenomena in mental phenomena."

150. "Investigates" means investigates by way of impermanence and so on. The other pair of terms is a synonym for this very same thing. "Spiritual" means free from mental defilements. "Becomes calm" means through the cessation of bodily and mental disturbance, both the body and the mind become calm. "Becomes concentrated" means is rightly established; it is as if it has reached absorption. "Becomes one who looks on with equanimity" means becomes one who looks on with equanimity through conascent equanimity.

Thus, for a monk who discerns the body in fourteen ways, mindfulness regarding that body is the enlightenment factor of mindfulness; the knowledge associated with mindfulness is the enlightenment factor of investigation of phenomena; the bodily and mental energy associated with that itself is the enlightenment factor of energy; rapture, tranquillity, and unified focus of mind are the enlightenment factor of concentration; the neutral mode termed as neither falling back nor overstepping these six enlightenment factors is the enlightenment factor of equanimity. For just as when horses are proceeding evenly, there is no pricking by the charioteer thinking "this one is lagging behind," or pulling back thinking "this one is running ahead," but there is only the mode of stability for one thus observing; just so, the neutral mode termed as neither falling back nor overstepping these six enlightenment factors is called the enlightenment factor of equanimity. By this much, what has been spoken of? What have been spoken of are the insight enlightenment factors, lasting one mind-moment, with different functions and characteristics.

152. "Based upon seclusion" and so on are of already stated meaning. But here, the mindfulness that comprehends breathing is mundane; mundane breathings fulfil the mundane establishments of mindfulness; mundane establishments of mindfulness fulfil the supramundane factors of enlightenment; supramundane factors of enlightenment fulfil the fruit of true knowledge and liberation, which is Nibbāna. Thus, where the mundane has come, the mundane is spoken of; where the supramundane has come, the supramundane is spoken of. But the Elder said: "Elsewhere it is thus, but in this discourse the supramundane has come above; mundane breathings fulfil the mundane establishments of mindfulness; mundane establishments of mindfulness fulfil the mundane factors of enlightenment; mundane factors of enlightenment fulfil the supramundane fruit of true knowledge and liberation, which is Nibbāna; for here by the term 'true knowledge and liberation,' the fruit of true knowledge and liberation, which is Nibbāna, is intended."

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Ānāpānassati Sutta is completed.

9.

Commentary on the Kāyagatāsati Sutta

153-154. "Thus have I heard" is the Kāyagatāsati Sutta. Therein, "connected with the household life" means dependent on the five types of sensual pleasure. "Thoughts" means running thoughts. For "sara" means "they run," the meaning is "they move along." "Internally" means within one's own resort. "Mindfulness of the body" means mindfulness that discerns the body and also mindfulness that has the body as its object. When "discerning the body" is said, serenity is spoken of; when "having the body as object" is said, insight is spoken of. By both, serenity and insight meditation have been spoken of.

"Furthermore, etc. Thus also, monks, a monk develops mindfulness of the body" - in the Satipaṭṭhāna, observation of body has been spoken of in fourteen ways.

156. "Are included within him" means they are gone within through that monk's meditation. "Conducive to true knowledge" - here, they are conducive to true knowledge because they associate with true knowledge by way of association. They operate in the portion of true knowledge, in the share of true knowledge - thus too they are conducive to true knowledge. Therein, insight knowledge, mind-made supernormal power, and the six direct knowledges - these are the eight true knowledges. By the former meaning, the mental states associated with them are also conducive to true knowledge. By the latter meaning, among those, whichever single true knowledge is true knowledge, the rest are conducive to true knowledge - thus it should be understood that true knowledge too, and the mental states associated with true knowledge, are indeed conducive to true knowledge. "Pervaded with the mind" - here there is a twofold pervading: water-pervading and divine eye-pervading. Therein, having attained the water kasiṇa, pervading with water is called water-pervading. Even when the great ocean is thus pervaded, all rivulets that flow to the ocean are included within it. But extending the light and seeing the entire ocean with the divine eye is called divine eye-pervading. Even when the great ocean is thus pervaded, all rivulets that flow to the ocean are included within it.

"Access" means an opening, a fissure. "Object" means a condition for the arising of mental defilements. "Would gain access" means would obtain entrance; the meaning is having pierced through, would go as far as the end. "A place to deposit" means a place for putting down.

157. Having thus compared the person with undeveloped mindfulness of the body with a heap of wet clay and so on, now in order to compare one with developed mindfulness of the body with a heartwood plank and so on, he said beginning with "seyyathāpi." Therein, "aggaḷaphalaka" means a door panel.

158. "Full to the brim so that a crow could drink from it" means drinkable by a crow having sat down on the rim without even bending its neck. "To be realised by direct knowledge" means of what is to be realised through direct knowledge. "Attains the ability to witness" means attains the state of direct experience. "When there is a basis for mindfulness" means when there is a cause. But what here is the cause? Direct knowledge itself is the cause. "Bounded by embankments" means bounded by boundaries.

"Made a vehicle" means made like a yoked vehicle. "Made a basis" means made a support. "Carried on" means kept going continuously. "Practised" means made familiar through practice. "Thoroughly undertaken" means well undertaken, well sustained. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Kāyagatāsati Sutta is completed.

10.

Commentary on the Saṅkhārupapatti Sutta

160. "Thus have I heard" is the Discourse on Rebirth through Activities. Therein, "rebirth through activities" means the rebirth of activities only, not of a being, not of a person, or the rebirth of aggregates leading to existence through meritorious volitional activity.

161. "Endowed with faith": the five qualities beginning with faith are mundane. "Fixes" means establishes. "Determines" means causes to establish. "Activities and abidings": the five qualities beginning with faith itself, together with aspiration. "For rebirth there": for the purpose of arising in that place. "This is the path, this is the practice": just the five qualities together with aspiration. For one who has the five qualities but not the aspiration, his destination is not fixed. For one who has the aspiration but not the five qualities, his too is not fixed. For those who have both, their destination is fixed. For just as there is no fixed rule that a stick thrown into the sky will fall on its tip, or its middle, or its base, so the taking of conception of beings is undetermined. Therefore, having done wholesome action, it is proper to make an aspiration for one particular place.

165. "Gallnut" means emblic myrobalan. Just as that is entirely obvious to a man with pure vision, so is the thousandfold world system together with the beings reborn there to that Brahmā. This same method applies everywhere.

167. "Beautiful" means good-looking. "Of pure origin" means accomplished in its source. "Well polished" means with preliminary work well done through washing and so on. "Placed on a pale-yellow blanket" means placed on a red blanket.

168. "Hundred-thousandfold" means a Brahmā who pervades with light in a hundred thousand world systems. "Gold coin" means an ornament made with a gold coin. A gold coin is five gold pieces. An ornament made with less than a gold coin does not withstand striking and polishing. One made with more withstands striking and polishing, but is not of good complexion; it appears to be of harsh nature. One made with a gold coin both withstands striking and polishing and is of good complexion. "Jambu river gold" means produced in the Jambu river. For each and every branch of the great Jambu tree has grown fifty yojanas each; in those, great rivers flow; on both banks of those rivers, at the places where Jambu fruits have fallen, gold sprouts arise; those, being carried along by the river water, gradually enter the great ocean. With reference to that, "Jambu river gold" is said. "Skilfully refined in the furnace by a skilled goldsmith's son" means refined by a skilled, very skilful goldsmith's son, having heated it in the furnace. "In the furnace" means in the oven. "Refined" means washed, struck, and polished. In the Vatthūpama and the Dhātuvibhaṅga, the cleansing of the raw material is stated. In this discourse, the cleansing of the finished article is stated.

But as for what is said in all instances "having pervaded, having resolved upon," therein there is a fivefold pervading: mind-pervading, kasiṇa-pervading, divine eye-pervading, light-pervading, and body-pervading. Therein, mind-pervading means knowing the minds of beings in the thousandfold world system. Kasiṇa-pervading means the spreading of the kasiṇa throughout the thousandfold world system. Divine eye-pervading means having extended the light, seeing the thousandfold world system with the divine eye. Light-pervading too is this very same thing. Body-pervading means the spreading of the body's radiance throughout the thousandfold world system. Everywhere, these five pervadings should be spoken of without destroying them.

But the Elder Tipiṭaka Cūḷābhaya said: "In the jewel simile, it appears like kasiṇa-pervading; in the gold coin simile, it appears like body-pervading." Having rejected his statement as "there is no such commentary," it was said that body-pervading is not perpetual, and these four pervadings should be spoken of without destroying them. "Resolves upon" is a synonym for the term "pervading" itself. Or alternatively, "pervades" means spreads. "Resolves upon" means knows.

169. Regarding "radiance" and so on, there are no separate gods called "radiance" and so on; the three gods beginning with those of limited radiance are called "radiance," and those beginning with those of limited beauty also. Those beginning with the gods of refulgent beauty are called "beauty." The sections beginning with the gods of great fruit are obvious indeed.

Let him, to begin with, having developed these five qualities, be reborn in the sensual-sphere realms. But how does one who is reborn in the Brahma world attain the elimination of mental corruptions? These five qualities are morality; he, having established himself in this morality, having performed the preliminary work on a circular meditation object, having developed those various attainments, is reborn in the material Brahma world; having produced the immaterial meditative absorptions, in the immaterial Brahma world; having developed insight with the attainment as proximate cause, having realised the fruition of non-returning, he is reborn in the five Pure Abodes. Having developed the higher path, he attains the elimination of mental corruptions.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Saṅkhārupapatti Sutta is completed.

The commentary on the second chapter is completed.

3.

The Chapter on Emptiness

1.

Commentary on the Cūḷasuññata Sutta

176. "Thus have I heard" is the Shorter Discourse on Emptiness. Therein, "on one occasion" - the Elder, it is said, having performed his duty to the Blessed One, having gone to his own day-quarters, having determined the time limit, having entered the emptiness fruition attainment with Nibbāna as object, seated, he emerged at the determined time. Then activities presented themselves to him as empty. He became willing to hear a talk on emptiness. Then this occurred to him - "But it is not possible to go like one striking yoke against yoke and say to the Blessed One 'Please speak to me a talk on emptiness, venerable sir.' Come, let me remind him of a talk that the Blessed One spoke to me while dwelling in dependence on Nagaraka; thus the Blessed One will speak to me a talk on emptiness." Reminding the One of Ten Powers, he said beginning with "on one occasion."

Therein, "idaṃ" is merely an indeclinable particle. "Was this, venerable sir" - the Elder, standing on one term, was able to learn and retain sixty thousand terms; would he not be able to retain the one term "abiding in emptiness"? But it is not proper for one willing to hear to ask as though knowing; wishing to hear the talk on emptiness being made manifest and expounded in detail, he said thus as though not knowing. One person, even though not knowing, appears as though knowing; what would the Elder do with such deceit? Even in matters he himself knew, having shown esteem for the Blessed One, he said beginning with "was this."

"Formerly too" means even at the time of dwelling in dependence on Nagaraka at the time of the first enlightenment. "Now too" means even now. But having said thus, he thought - "Ānanda is willing to hear a talk on emptiness. But one person is able to hear, not to learn; one person is able both to hear and to learn, but not to teach; Ānanda, however, is able to hear, to learn, and to teach - a talk on emptiness." Thus, speaking that, he said beginning with "just as." Therein, "empty of elephants, cattle, horses, and mares" means there, there are elephants and so on made by way of wooden figures, book figures, and painted figures; there is also what was made by way of painting at the place where Vessavaṇa, Mandhātar, and others stood; there is also what was established by way of jewel-adorned windows, door-fastenings, beds, chairs, and so on; there is also gold and silver placed for the purpose of restoring what is worn out; there are also women and men made by way of wooden figures and so on, and coming for the purpose of hearing the Teaching, asking questions, and so on; therefore it is not empty of those. This was said with reference to the absence of elephants and so on that are bound by the faculties and endowed with consciousness, of gold and silver that can be enjoyed at whatever moment one wishes, and of women and men dwelling in permanent residence.

"Dependent on the Community of monks" means for even when monks have entered for almsfood, it is not empty due to monks accepting the monastery meal, and monks engaged in attending the sick, attending the sick-attendants, recitation, robe-making, and so on; thus, because of the constant presence of monks, he said thus. "Unity" means oneness; the meaning is there is one non-emptiness. It is said that there is one non-empty state. "Not attending to" means not making in the mind, not adverting to, not reviewing. "Perception of village" means the perception of village arisen either by way of occurrence or by way of defilements, thinking "village." The same method applies to the perception of people too. "Attends to the unity dependent on the perception of forest" means "this is the forest, this is the tree, this is the mountain, this is the blue radiance, this is the jungle thicket" - thus, dependent on just one forest, he attends to the perception of forest. "Springs forward" means descends into. "Becomes resolved" means he becomes resolved thus "it is so." "Whatever disturbances there would be" means whatever disturbances of occurrence or disturbances of defilements there would be dependent on the perception of village, those are not present here in the perception of forest. In the second term too, the same method applies. "And there is" means but there is this mere disturbance of occurrence arising dependent on the one perception of forest.

"Whatever is not there" means whatever, like the elephants and so on in Migāramātā's mansion, arisen as disturbance of occurrence and disturbance of defilements arising by way of the perception of village and the perception of people in this perception of forest, that does not exist. "But whatever remains there" means whatever, like the Community of monks in Migāramātā's mansion, mere disturbance of occurrence of the perception of forest remains there. "He understands: 'This being present, this exists'" means he understands that which is existing as "this exists." "Entry into emptiness" means the arising of emptiness.

177. "Not attending to the perception of people": here he does not take up the perception of village. Why? For thus it occurred to him - "Having turned back the perception of village by the perception of people, the perception of people by the perception of forest, the perception of forest by the perception of earth, the perception of earth by the perception of the plane of infinite space, etc. the perception of the plane of nothingness by the perception of the plane of neither-perception-nor-non-perception, the perception of the plane of neither-perception-nor-non-perception by insight, having turned back insight by the path, I shall gradually show what is called absolute emptiness." Therefore he began the teaching thus. Therein, "the perception of earth": why does he attend to the perception of earth, having abandoned the perception of forest? Because of the non-achievement of distinction through the perception of forest. For just as when a man, having seen a delightful field site - "The rice and so on sown here will succeed well, I shall obtain great gain" - even though he looks at the field site seven times, the rice and so on do not succeed at all; but if he clears that site of stumps and thorns, ploughs it, and sows, this being so they succeed. Just so - "This is the forest, this is the tree, this is the mountain, this is the blue-radiance jungle thicket" - even if he attends to the perception of forest seven times, he reaches neither access nor concentration; but through the perception of earth, with the constant practice of the meditation subject, having done the preliminary work on the earth kasiṇa, having produced the meditative absorptions, having developed insight with meditative absorption as its proximate cause, it is possible to attain arahantship. Therefore, having abandoned the perception of forest, he attends to the perception of earth. "Dependent on" (paṭicca) means dependently arisen.

Now, in order to show a simile for that earth kasiṇa in which he has the perception of earth, he said beginning with "just as." Therein, "belonging to a bull" (usabhassa etaṃ) means "of a bull" (āsabhaṃ). But other cattle have both boils and wounds from blows. For their hide, when being stretched out, is not free from wrinkles; but because of the bull's perfection of characteristics, those defects are absent. Therefore its hide was taken. "With a hundred stakes" (saṅkusatena) means with a hundred pegs. "Fully stretched out" (suvihataṃ) means having spread it out, well beaten. For what is beaten with stakes fewer than a hundred is not free from wrinkles; but what is beaten with a hundred stakes becomes free from wrinkles, like the surface of a drum. Therefore he spoke thus. "Uphill and downhill" (ukkūlavikkūlaṃ) means high and low, elevated ground and low-lying ground. "River fastnesses" (nadīviduggaṃ) means rivers and places difficult to traverse. "Attends to the unity dependent on the perception of earth" (pathavīsaññaṃ paṭicca manasi karoti ekattaṃ) means he attends to one perception arisen dependent on just the kasiṇa earth. "Measure of disturbance" (darathamattā): from this point onwards, in all instances, the measure of disturbance should be understood by way of the disturbance that is occurring.

182. "Signless concentration of mind" means the concentration of insight-consciousness. For it is called "signless" because it is devoid of the sign of permanence and so on. "This very body" shows the basis of insight. Therein, "this very" means this very one composed of the four great elements. "Having six sense bases" means connected with the six sense bases. "Conditioned by life" means as long as there is the occurrence of the life faculties, so long it is said that there is a mere disturbance of occurrence conditioned by life.

183. "Again, signless" was said to show the counter-insight of insight. "Dependent on the mental corruption of sensuality" means it has been said that the disturbances of arising and occurring dependent on the mental corruption of sensuality are not present here, that they do not exist in the noble path and in the noble fruition. "This very body" was said for the purpose of showing the disturbance of the residue of clinging. Thus, having turned back the perception of village by the perception of people, etc. having turned back insight by the path, gradually what is called absolute emptiness has been shown.

184. "Pure" means free from impurity. "Unsurpassed" (anuttara) - devoid of anything higher, the foremost of all. "Emptiness" means the attainment of the fruition of emptiness. "Therefore" means because in the past too, ascetics and brahmins reckoned as Buddhas, Individually Enlightened Ones, and disciples of the Buddha. In the future too, and at present too, ascetics and brahmins reckoned as Buddhas and disciples of the Buddha, having attained, dwelt in, will dwell in, and dwell in this very pure, supreme, unsurpassed emptiness, therefore. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Cūḷasuññata Sutta is completed.

2.

Commentary on the Mahāsuññata Sutta

185. "Thus have I heard" is the Greater Discourse on Emptiness. Therein, "of Kāḷakhemaka" means he was dark in skin colour; "Khemaka" however was his name. "Dwelling" means a dwelling made in that very Nigrodha Monastery, having enclosed a certain area with a wall, having constructed a gateway, and having installed lodgings such as swan-shaped and quail-shaped beds and so on, as well as circular pavilions, dining halls, and so on. "Many lodgings" means beds, chairs, mattresses and pillows, straw-mats, pieces of leather, grass spreads, leaf spreads, straw spreads, and so on were prepared; bed against bed... etc. straw spread placed against straw spread, it was like a dwelling place of monks living in a group.

"Do many indeed" means since for the Blessed One there is no such thing as doubt, because all mental defilements were uprooted while still on the seat of enlightenment, this is a question preceded by applied thought, and in the preliminary part of the applied thought, this particle "nu" is merely an indeclinable. When one goes to the conclusion, it is not undetermined. It is said that before this, ten or twelve monks dwelling in one place had never been seen by the Blessed One.

Then this occurred to him - This so-called group living is habitually practised in the round of rebirths, like water that has overflowed a river; even in hell, the animal realm, the sphere of ghosts, and the titan realm, as well as in the human world, the heavenly world, and the brahma world, group living alone has been habitually practised. For hell, ten thousand yojanas in extent, is without interval with beings, like a measure filled with lead powder; in the place of the fivefold binding, punishment, and torture, there is no measure or limit of beings; likewise in the places of planing with adzes and so on - thus they are cooked as groups indeed. In the animal realm, in a single ant-hill there is no measure or limit of termites; likewise of ants and so on in each hole and so on. In the animal realm too, it is group living only. And the cities of ghosts, extending a league or half a yojana, are filled with ghosts. Thus in the sphere of ghosts too, it is group living only. The dwelling of the titans, ten thousand yojanas in extent, is like an ear-hole with a needle inserted into the ear. Thus in the titan realm too, it is group living only. In the human world, in Sāvatthī there were fifty-seven hundred thousand families; in Rājagaha, both inside and outside, eighteen crores of people dwelt. "Thus in other places too" means in the human world too, it is group living only. Beginning with the terrestrial deities, in the heavenly worlds and brahma worlds too, it is group living only. For each young god has two and a half crores of dancers; some have nine crores; in one place even ten thousand brahmās dwell.

Then he thought - "By me, for four incalculable periods exceeding a hundred thousand cosmic cycles, the ten perfections were fulfilled for the purpose of demolishing group living, yet these monks, from this very point, having formed a group, have become delighting in groups, acting unsuitably." He, having aroused a sense of religious urgency regarding the Teaching, thought again - "If it were possible to lay down a training rule that 'two monks should not dwell in one place,' I would lay down a training rule; but this is not possible. Come, let me teach a discourse called the Practice of the Greater Emptiness, which for sons of good family eager to train will be like a regulation of training rules, and like a full-length mirror placed at the city gate. Then, just as in a single mirror, warriors and others, having seen their own faults, abandoning them, become blameless, just so, even after my final Nibbāna, for five thousand years, sons of good family, having reflected upon this discourse, having dismissed their groups, delighting in solitude, will make an end of the suffering of the round of rebirths." And sons of good family, as if fulfilling the Blessed One's wish, having reflected upon this discourse, having dismissed their groups, having exhausted the suffering of the round of rebirths, having attained final Nibbāna, have passed beyond the path of counting. For at the Vālikapiṭṭhi Monastery too, the Elder named Abhidhammika Abhaya, at the time of entering the rains retreat, having recited this discourse together with many monks, said "The Perfectly Self-awakened One instructs thus; what shall we do?" All of them, during the rainy season, having dismissed their groups, delighting in solitude, attained arahantship. This discourse is called "The Breaking Up of Groups."

186. "Of Ghaṭā" means of the Sakyan so named. "In the dwelling" - this dwelling too should be understood as having been made in a certain part of the Nigrodhārāma itself, like the dwelling of Kāḷakhemaka. "Robe-making work" means both the repair of old and soiled robes by patching, raising up worn places, washing and so on, and also the arrangement of cloth that has arisen for the purpose of robes through examining, sewing and so on that has not yet been made, are applicable; but here the arrangement not yet made is intended. For people gave robe-cloths to the Elder Ānanda. Therefore the elder, having taken several monks, did robe-making work there. Those monks too, right early, from the time when a needle and thread could be discerned, sat down and rose up when they could no longer be discerned. Thinking "We shall arrange the lodgings only when the needle-work is finished," they did not arrange them. "It is the time of making robes for us" - the elder, it is said, thought: "Certainly the lodgings have not been put in order by these monks, and they will have been seen by the Blessed One. Thus the Teacher, being displeased and wishing to admonish them well, I shall be a support for these monks." therefore he spoke thus. Now here this is the intention - "No, venerable sir, these monks are not merely delighting in activity; but they are dwelling thus on account of robe-making duty."

"Indeed not, Ānanda" means: Ānanda, whether it be the time of work or not the time of work, whether it be the time of making robes or not the time of making robes, a monk who delights in company does not shine at all. Do not be a support in a place where support should not be given. Therein, "company" means the gathering together of one's own assembly. "Group" means the gathering together of various people. Thus whether one delights in company or delights in a group, in every way a monk who delights in the abundance of a group, who is bound by the bond of a group, does not shine. But after the meal, having swept the day-quarters, with well-washed hands and feet, having taken up the root meditation subject, a monk devoted to delight in solitude shines in the Buddha's Dispensation. "Happiness of renunciation" means the happiness of one who has gone forth from sensuality. "Happiness of solitude" too is just the happiness of solitude from sensuality. It leads to the purpose of the appeasement of lust and so on - thus "happiness of peace." It leads to the purpose of the highest enlightenment of the path - thus "happiness of highest enlightenment." "One who obtains at will" means one who obtains as wished, one who obtains what is desired. "One who obtains without difficulty" means one who obtains without suffering. "One who obtains without trouble" means one who obtains abundantly.

"Temporary" means liberated from mental defilements at each and every time of attainment. "Pleasant" means agreeable. "Liberation of mind" means the liberation of consciousness pertaining to the fine-material-sphere and immaterial-sphere. For this was said: "The four meditative absorptions and the four immaterial attainments - this is the temporary deliverance." "Perpetual" means not liberated from mental defilements by way of a particular time, but rather what is said is the absolutely liberated, the supramundane. For this was said: "The four noble paths and the four fruits of asceticism - this is the perpetual deliverance." "Unshakable" means not to be shaken by mental defilements.

By this much, what has been spoken of? A monk who delights in company, bound by the bond of a group, is able to produce neither mundane virtue nor supramundane virtue; but having dismissed the group, delighting in solitude, he is able. For thus the Bodhisatta Vipassī, surrounded by eighty-four thousand gone-forth ones, wandering for seven years, was unable to produce the virtue of omniscience; having dismissed the group, delighting in solitude for seven days, having ascended the ground of enlightenment, he produced the virtue of omniscience. Our Bodhisatta, wandering together with the group of five for six years, was unable to produce the virtue of omniscience; when they had departed, delighting in solitude, having ascended the ground of enlightenment, he produced the virtue of omniscience.

Having thus shown the absence of achievement of virtue for one who delights in company, now showing the arising of faults, he said beginning with "I do not, Ānanda." Therein, "form" means the body. "For one who is attached to it" means for one who is attached through the influence of lust to whatever form. "Would not arise" means would not arise for one attached to whatever form - I do not see such a form; rather, they do indeed arise, just as for Sañcaya through the alteration reckoned as Sāriputta and Moggallāna's going to become disciples of the One of Ten Powers, just as for Nāṭaputta through the alteration of the householder Upāli, and just as for the millionaire and others in the Piyajātika Sutta.

187. "Now, Ānanda, this" - what is the connection? For if some ill-witted newly gone forth one should say - "The Perfectly Self-awakened One, like cows that have entered a field, drives us alone out from the group, commits us to solitude, yet he himself dwells surrounded by kings, royal ministers, and so on" - in order to cut off the opportunity for his words - he began this teaching in order to show that "even when seated in the midst of an assembly extending to the limits of the world-circle, the Tathāgata is alone." Therein, "of all signs" means of the conditioned signs of matter and so on. "Internally" means internal as to domain. "Emptiness" means the attainment of the fruition of emptiness. "Therein" is a locative used in the accusative sense; the meaning is "that." "Again, therein" means standing in the midst of that assembly. "Slanting towards seclusion" means slanting towards Nibbāna. "Having become completely free" means with the end gone, departed from, unbound from the conditions conducive to mental corruptions. "Connected with dismissal" means connected with a dismissing word thus: "Go, you."

But at what time does the Blessed One speak thus? At the time of the after-meal function, or at the time of the first watch function. For the Blessed One, after the meal, having practised the lion's posture in the Perfumed Chamber, having risen, having attained fruition attainment, sits down. At that time the assembly gathers together for the purpose of hearing the Teaching. Then the Blessed One, having known the time, having come out from the Perfumed Chamber, having gone to the excellent Buddha-seat, having taught the Teaching, like one preparing a medicinal oil decoction, without exceeding the time, with a mind slanting towards seclusion, dismisses the assembly. In the first watch too, he dismisses thus: "The night has passed, Vāseṭṭhas. Now do as you think fit." For the Buddhas, from the time of attaining enlightenment onwards, even the two sets of fivefold sense consciousness are slanting towards Nibbāna only. "Therefore, Ānanda" means because the emptiness abiding is peaceful and sublime, therefore.

188. "Internally" means within the resort of its own domain. "Internal emptiness" means here one's own internal, based upon one's own five aggregates - this is the meaning. "He is fully aware" means fully aware through knowing the state of non-success of the meditation subject. "Externally" means in another's five aggregates. "Internal-external" means at one time internally, at another time externally. "Imperturbability" means thinking "I shall become one liberated in both ways," he attends to imperturbability, the immaterial attainment.

"On that very same former" was said with reference to the foundation meditative absorption. For when one who has emerged from a foundation meditative absorption that is not well-practised attends to internal emptiness, the mind does not spring forward there. Thereupon, thinking "How indeed regarding another's continuity?" he attends externally; there too it does not spring forward. Thereupon - Thinking "At one time regarding one's own continuity, at another time regarding another's continuity, how indeed?" he attends internally-externally; there too it does not spring forward. Thereupon, wishing to become one liberated in both ways, thinking "How indeed regarding the immaterial attainment?" he attends to imperturbability; there too it does not spring forward. Now - "My mind does not spring forward" - with slackened energy one should not follow behind attendants and others, but rather the foundation meditative absorption itself should be thoroughly attended to again and again. In order to show that "just as for one cutting a tree, when the hatchet does not carry through, having had it sharpened again, for one cutting, the hatchet cuts through - so too attention to the meditation subject carries through," he said beginning with "on that very same." Now, showing that for one thus practising, whatever he attends to, there the attention succeeds, he said "springs forward."

189. "With this abiding" means with this abiding of serenity and insight meditation. "Thus he is fully aware there" means thus, even while walking up and down, when that meditation subject is succeeding, he is fully aware by knowing "my meditation subject is succeeding." "He lies down" means he reclines. Here, having walked up and down for some time - having known "now I shall be able to walk up and down for this much time," one should stand without abandoning the posture. This same method applies in all instances. "I will not speak," "thus he is fully aware there" means by knowing thus "I will not speak," he acts with full awareness there.

Again, in the second instance, he acts with full awareness by knowing "I will speak such talk." This monk's serenity and insight are still young; for the purpose of protecting them -

Seven suitable things should be sought. This was said for the purpose of showing them. In the instances concerning applied thought, full awareness should be understood by the knowing of both not thinking and thinking.

190. Having thus spoken of two paths by the abandoning of applied thought, now describing the insight of the third path, he said beginning with "There are, Ānanda, these five types of sensual pleasure." "Sense base" means in any one of those very types of sensual pleasure that is a cause for the arising of mental defilements. "Mental activity" means one whose mental defilements have not been abandoned, due to their occurring. "This being so" means just as it is existing. "Fully aware" means fully aware through knowing the non-success of the meditation subject. In the second section, "evaṃ santametaṃ" means "this being the case, this." "Fully aware" means fully aware through knowing the success of the meditation subject. For this one, reviewing thus "Has the desire and lust regarding the five types of sensual pleasure been abandoned by me or not?" having known the state of non-abandonment, having aroused energy, uproots that by the path of non-returning; then immediately following the path is the fruition; having emerged from the fruition, reviewing, he knows the state of abandonment. By his knowing, it is said "he is fully aware."

191. Now, describing the insight of the path of arahantship, he said beginning with "There are, Ānanda, these five aggregates of clinging." Therein, "that is abandoned" means the conceit "I am" regarding matter, the desire "I am," the underlying tendency "I am" is abandoned. Likewise, the full awareness regarding feeling and so on should be understood by the very same method as stated.

"These, Ānanda, are the teachings" - he said this with reference to the teachings of serenity, insight, path, and fruition spoken of above. "Having wholesomeness as their basis" means having come from wholesomeness. For wholesome states are both wholesome and having wholesomeness as their basis, as follows: the first meditative absorption is wholesome, the second meditative absorption is both wholesome and having wholesomeness as its basis, etc. The plane of nothingness is wholesome, the plane of neither-perception-nor-non-perception is both wholesome and having wholesomeness as its basis; the plane of neither-perception-nor-non-perception is wholesome, the path of stream-entry is both wholesome and having wholesomeness as its basis, etc. The path of non-returning is wholesome, the path of arahantship is both wholesome and having wholesomeness as its basis. Likewise, the first meditative absorption is wholesome, the states associated with it are both wholesome and having wholesomeness as their basis, etc. The path of arahantship is wholesome, the states associated with it are both wholesome and having wholesomeness as their basis.

"Noble" means free from mental defilements, pure. "Supramundane" means higher than the world, distinguished. "Untouched by the Evil One" means not trodden upon by the Evil One, by Māra. For Māra does not see the mind of a monk who sits having entered the eight attainments that serve as the foundation for insight, and is unable to know "it occurs in dependence on this particular object." Therefore "untouched" is said.

"What do you think" - why did he say this? Even in a group there is one benefit; he said this to show that. "To follow" means to go after, to attend upon.

"Indeed not, Ānanda" - here, although by the Blessed One - "Armed with learning, monks, a noble disciple abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself in purity" - thus the very learned one is made like a warrior endowed with five weapons. But since he, even having learnt the Scriptures, does not proceed along the conforming practice befitting that, that weapon does not exist for him. For one who proceeds, it exists for him alone. Therefore, showing that he is not worthy to follow for that purpose, he said "Indeed not, Ānanda."

Now, to show the purpose for which he should be followed, he said beginning with "And whatever." Thus in this discourse, in three places the ten topics of discussion have come. In "Thus I will speak such talk," they have come by way of what is suitable and unsuitable; in "that is to say, discourse, mixed prose and verse," here they have come by way of the Scriptures; in this place they have come by way of completion. Therefore, by one speaking on the ten topics of discussion in this discourse, they should be spoken standing at this place.

Now, since for a certain person the purpose is not accomplished even when dwelling alone, therefore, with reference to that, showing the danger in solitude, he said beginning with "This being so, Ānanda." Therein, "this being so" means when there is such solitude.

193. "Teacher" means an external teacher who is a founder of a religious order. "Approach" means they come towards, they approach. "Desires infatuation" means he aspires to the craving of infatuation, he sets it going - this is the meaning. "Through misfortune for the teacher" means the misfortune for the teacher through the misfortune of mental defilements arisen internally. In the case of the remaining misfortunes too, the same method applies. "Have slain him" means they killed him. For by this, the death of virtuous qualities is spoken of.

"To the nether world" means to a thorough falling down. But why is it that only the misfortune for the one living the holy life - is said to be "more painful in result and more bitter in result and leads to the nether world"? For the external going forth is of little gain; therein there is no great quality to be produced, there is only the mere eight attainments and five direct knowledges. Thus, just as for one who has fallen from a donkey's back there is no great suffering, there is merely the smearing of the body with dust, so in the external doctrine one declines from merely mundane qualities alone; therefore the former pair of misfortunes was not stated thus. But going forth in the Dispensation is of great gain; therein the four paths, the four fruits, and Nibbāna are the great qualities to be attained. Thus, just as a prince of the warrior caste, well-born on both sides, mounted upon the excellent back of an elephant, going about the city, having fallen from the elephant's back, undergoes great suffering, so one declining from the Dispensation falls away from the nine supramundane qualities. Therefore this misfortune for the one living the holy life is stated thus.

196. "Therefore" means because the misfortune for the one living the holy life is more painful in result than the remaining misfortunes, or because one transgressing the practice of a foe leads to harm and suffering for a long time, while the practice of a friend leads to welfare - therefore. Thus it should be connected with the meaning both above and below. "As friends" means by the practice of a friend. "As foes" means by the practice of enmity.

"Having turned aside from the Teacher's instruction" means for even one who intentionally transgresses a mere wrong-doing or insulting speech is called one who conducts himself having turned aside. One who does not transgress that very same is called one who does not conduct himself having turned aside.

"I will not, Ānanda, exert myself towards you thus" means I will not proceed towards you thus. "Raw" means uncooked. "Unfired vessels" means raw, not too dry vessels. For a potter takes a raw, not too dry, uncooked vessel gently with both hands, thinking "Let it not break." Thus, just as a potter proceeds therein, I will not proceed towards you thus. "Restraining again and again" means I will not remain silent having exhorted only once; having restrained again and again, I will exhort and instruct again and again. "Removing again and again" means having removed faults again and again. Just as among fired vessels a potter, having removed the broken, cracked, and worn-out ones, having put them together, takes only the well-fired ones by beating them again and again, just so I too, having removed again and again, will exhort and instruct again and again. "What is the core will stand" means for you being thus exhorted by me, whatever is the core of path and fruition, that will stand. Moreover, mundane qualities too are intended here as the core. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahāsuññata Sutta is completed.

3.

Commentary on the Acchariyaabbhuta Sutta

197. "Thus have I heard" is the Discourse on Wonderful and Marvellous Qualities. 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. "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 birth" means Vipassī and so on were of the warrior caste birth, Kakusandha and so on were of brahmin birth. "Of such clan" means Vipassī and so on were of the Koṇḍañña clan, Kakusandha and so on were of the Kassapa clan. "Of such morality" means of such morality by way of mundane and supramundane morality. "Of such teachings" - here, mental states pertaining to concentration are intended. The meaning is "of such concentration" by way of mundane and supramundane concentration. "Of such wisdom" means of such wisdom by way of mundane and supramundane wisdom. "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 is for the purpose of illustrating the attainment of cessation; therefore the meaning here is "of such dwelling in the attainment of cessation."

"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 of "of such liberation" should be understood in this way.

199. "Therefore" means since you say "Tathāgatas are wonderful," therefore let the wonderful and marvellous qualities of the Tathāgata occur to you exceedingly. "Mindful and fully aware" - here there are two kinds of full awareness: in the human world and in the heavenly world. Therein, in the Vessantara Jātaka, having given the two sons to the brahmin, on the following day having given the queen to Sakka, while accepting the eight boons given by Sakka who was pleased -

Thus he accepted the boon "Let my conception be in the Tusita realm," and thenceforth he knows "I shall be reborn in the Tusita realm." This is the full awareness in the human world. But having passed away from the individual existence as Vessantara and having been reborn again in the Tusita realm, he understood "I have been reborn." This is the full awareness in the heavenly world.

But do the remaining deities not know? No, they do not know. But they, having looked at the park-mansions and wish-fulfilling trees, awakened by the sound of musical instruments of the divine performers, reminded "Dear sir, this is the heavenly world; you have been reborn here" - thus reminded, they know. The Bodhisatta does not know at the first impulsion moment, but knows from the second impulsion onwards. Thus his knowing is not shared with others.

"Stayed" - here, although other gods too who stayed there know "we have stayed," they however, being overcome by powerful desirable objects at the six doors, giving up mindfulness, not even knowing their own state of having eaten and drunk, die through the arrest of nutriment. Is there not such an object for the Bodhisatta? No, it is not that there is not. For he surpasses the remaining gods in ten respects, but he does not allow himself to be crushed by the object; having overcome that object, he remains. Therefore it was said - "Mindful and fully aware, Ānanda, the Bodhisatta stayed in the Tusita realm."

200. "As long as life lasts" - does he not remain as long as life lasts in the remaining individual existences? Yes, he does not remain. For at another time, having been reborn in a long-lived heavenly world, thinking "It is not possible to fulfil the perfections there," having closed his eyes and having performed what is called death through resolution, he is reborn in the human world. This death does not occur for others. At that time, however, there was no such thing as taking what is not given, there was no such thing as unguarded morality; because of having fulfilled all the perfections, he remained as long as life lasts.

"Mindful and fully aware, having passed away from the Tusita realm, he descended into his mother's womb" - thus, having first fulfilled all the perfections, at that time the Bodhisatta remained as long as life lasts. 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, just so 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, just so not all gods 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 - "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" - they are not afraid. The Bodhisatta too, having seen those advanced signs, was 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, Brahmā, or 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 the 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; when they speak of impermanence, suffering, and non-self, they 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. But a life-span period below a hundred thousand years and above a hundred years is the right time. And at that time it is a period of a hundred 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, however, three hundred yojanas in length. Two hundred and fifty in breadth, and nine hundred yojanas in circumference. For in this region, having fulfilled four, eight, or sixteen incalculable periods and a hundred thousand cosmic cycles of perfections, perfectly Self-awakened Ones arise. Having fulfilled two incalculable periods and a hundred thousand cosmic cycles of perfections, Individually Enlightened Ones arise; having fulfilled one incalculable period and a hundred thousand cosmic cycles of perfections, great disciples such as Sāriputta and Moggallāna arise; wheel-turning monarchs exercising sovereign overlordship over the four great continents and the two thousand minor islands arise; and other influential warriors, brahmins, householders, and great wealthy persons arise. And here there is a city named Kapilavatthu; he came to the conclusion "I should be reborn there."

Then, investigating the clan - he saw the clan, thinking "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 Suddhodana will be my father."

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 Mahāmāyā is such a one. She will be my mother. But how long is her life span?" - reflecting thus - 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; 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 understands "I am passing away," but he does not know the death consciousness. Even having taken conception, he does not know the consciousness of conception, 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, master of the Triple Canon, said: "The conception of great beings is not similar to the conception of others; 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 understands 'I am passing away'; even having taken conception, he does not know the consciousness of conception; he understands 'Conception has been taken in such and such a place'; 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."

But while taking conception, he took it on the full moon day of Āsāḷhī under the constellation of Uttarāsāḷha. At that time, it is said, Mahāmāyā, from the seventh day before the full moon, enjoying the festival celebration free from intoxicating drinks, endowed with garlands, perfumes, and ornamental splendour, 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, stood to one side. Then their queens, having come, having bathed her for the purpose of removing human stains, having dressed her in divine garments, having anointed her with 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 come from the northern direction, 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 the 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." Thus, mindful and fully aware, the Bodhisatta, having passed away from the Tusita realm, descends into his mother's womb.

Therein, "mindful and fully aware" - by this he shows that he descends by the fourth conception. For there are four conceptions.

"There are these four conceptions, venerable sir. Here, venerable sir, a certain one, not fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the first conception.

Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the second conception.

Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the third conception.

Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; fully aware, he emerges from the mother's womb. This is the fourth conception."

Among these, the first belongs to ordinary human beings, the second to the eighty great disciples, the third to the two chief disciples and the Bodhisattas aspiring for individual enlightenment. It is said that they, thrust feet upward and head downward by kamma-born winds, as if into a precipice of many hundred men's height, at the opening of the birth passage, like elephants through a keyhole, emerging through the exceedingly narrow birth passage, they reach infinite suffering. Therefore for them there is no full awareness that "we are emerging." The fourth belongs to omniscient Bodhisattas. For they know even while taking conception in the mother's womb, they know even while dwelling there. Even at the time of emerging, the kamma-born winds are unable to make them feet upward and head downward and throw them; having stretched out both hands and having opened their eyes, they emerge just as they stand.

201. "Descends into the mother's womb" - here the meaning is "has descended into the mother's womb." For when he has descended, it is thus, not while he is descending. "Immeasurable" means of the Buddha's measure; the meaning is "extensive." "Eminent" is a synonym for that very thing. Regarding "the divine power of the gods" - here, 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 is the meaning.

"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 hell is beyond the world-circle mountain; therefore they do not reach there with their radiance.

"Those beings who are there" means those beings who have been reborn 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 base of the world-circle mountain with their claws, like bats on trees. But 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. 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" - "Just as we experience great suffering, so other beings too, it is said, experiencing this suffering, have been reborn here" - on that day they see this. But this light does not last even for the time of drinking one bowl of rice gruel; it lasts for as long as one who has slept and awakened makes clear an object - that much time. But the reciters of the Long Collection say: "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.

202. "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 four hundred thousand. Therein, in this world-circle, the great kings, with swords in hand, having come and 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 did this protection come? 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." This is so; there is no danger to their lives by attack. But there are non-human spirits, deformed, ugly-featured, of frightful appearance, 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.

203. "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 it 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 a cause for contempt. Therefore it is said that she took morality by herself.

"Towards men" means that, beginning with the Bodhisatta's father, no consciousness with intention towards a man arises regarding any human beings. And that indeed is due to respect for the Bodhisatta, not due to the state of having abandoned defilements. But even very 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.

"Of the five types of sensual pleasure" - previously, by the statement "connected with sensual pleasures," the rejecting of the subject matter was spoken of by way of a man's intention; here, the obtaining of the object is shown. At that time, it is said, having heard "Such a son has arisen 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; and 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.

204. "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. Having passed beyond the period beginning with the embryonic stage, she sees him only having reached the state of fully developed major and minor limbs with faculties unimpaired. For what purpose does she see? For the purpose of comfortable dwelling. For just as a mother, sitting or lying down 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 at the Bodhisatta 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 is unable to conceal him gone to the womb; to one looking, he appears as if standing outside. Making clear that meaning by a simile, he 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.

205. "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 for the use of 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 women who have conceived an embryo are unable to protect that 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.

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" and so on 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.

"While standing" means having been standing. Queen Mahāmāyā too, being near to giving birth, informed the king: "I will go to my relatives' family home." The king, having had the road from Kapilavatthu leading to the city of Devadaha decorated, had the queen seated in a golden palanquin. The Sakyans, inhabitants of the entire city, having surrounded her, venerating with scents, garlands, and so on, took the queen and set out. She, having seen the Lumbinī Sāla tree grove park not far from the city of Devadaha, having given rise to a wish to stroll in the park, gave a signal to the king. The king, having had the park attended to, had protection arranged. As soon as the queen had entered the park, bodily weakness arose in her; then, having prepared a state couch at the foot of the auspicious Sāla tree, they surrounded it with a curtain. She, having entered inside the curtain, grasped a branch of the Sāla tree with her hand and stood. Then at that very moment the delivery took place.

"The gods receive him first" means the Pure Abode brahmā gods who have eliminated the mental corruptions receive him. How? "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 filter waterpot. Then they, having approached in their natural brahmā appearance itself, first received him with a golden net. From their hands human beings received him with a fine cloth pad. Therefore it was said - "The gods receive him first, afterwards human beings."

206. "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 - this is the meaning.

"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.

207. "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 considered auspicious and of pleasant contact, from their hands human beings with a fine cloth pad, and 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-bearers. 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 too 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, 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" - 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 umbrella of liberation; the five royal regalia were the advanced sign of being liberated by the five liberations; surveying the 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" should be understood as the advanced sign of the final Nibbāna through the Nibbāna element without residue of clinging. These occasions have come in the Pāḷi, but the miscellaneous occasion has also 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 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 swiftness; 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 world-interstices light arose; in the rivers the water did not flow; in the great oceans 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 brilliantly; 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 all diseases was the advanced sign of the disappearance of all mental defilements; 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 those deaf from birth was the advanced sign of the attainment of the divine ear element; the accomplishment of speed by cripples was the advanced sign of the achievement 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 arising of bodily and mental happiness; the playing of the deities by clapping and so on 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 ten-thousandfold world system being adorned with a single garland of banners was the advanced sign of being adorned with garlands of noble banners. This should be known. This is called the miscellaneous occasion.

Here they ask questions - "When the Great Man, having stood firmly on the earth, facing north, having gone, speaks 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 was answered by the Elder Tipiṭaka Cūḷābhaya himself at the assembly of the Community at the Lower Brazen Palace. 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." When this was said, 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.

"Known" means having become obvious. For just as disciples are unable to contemplate without remainder past activities that have not reached an occasion, during the time of bathing, face-washing, eating, drinking and so on, but contemplate only when an occasion has been reached, it is not so with Buddhas. For Buddhas, having contemplated activities determined within the period of seven days from the beginning, give up only after applying the three characteristics; there is no phenomenon that has not been seen with insight by them; therefore he said "known." The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Acchariyaabbhuta Sutta is completed.

4.

Commentary on the Bākula Sutta

209. "Thus have I heard" is the Discourse on Bākula. Therein, "Bākula" - just as when "dvāvīsati" or "dvattiṃsā" and so on should be said, "bāvīsati" or "bāttiṃsā" and so on are said, just so when "dvikula" should be said, "bākula" was said. For that elder had two families. It is said that he, having passed away from the heavenly world, was reborn in the city named Kosambī in a great millionaire's family; on the fifth day they bathed his head and made sport at the Ganges. While the nurse was causing the child to play in the water by way of diving and emerging, one fish, having seen the child, thinking "This is my food," having opened its mouth, approached. The nurse, having abandoned the child, fled. The fish swallowed him. The meritorious being did not experience suffering; it was as if he had entered a bedchamber and lain down. The fish, as if having swallowed a heated frying pan through the power of the child, as if being burnt, with speed having gone a distance of thirty yojanas, entered the net of a fisherman dwelling in the city of Bārāṇasī. Great fish, when caught in a net and being struck, die. But this one, through the power of the child, died as soon as it was removed from the net. And fishermen, having obtained a great fish, split it open and sell it. But that one, through the power of the child, without splitting it open, carrying it whole on a carrying pole, saying "We will give it for a thousand," they went about in the city. No one takes it.

But in that city there was a childless millionaire's family with a fortune of eighty crores. Having reached their doorstep, when asked "What will you take for it?" they said "A coin." Having given a coin, it was taken by them. The millionaire's wife too, on other days, did not take interest in fish, but on that day, having placed the fish on a board, she herself split it open. Fish are normally split open from the belly, but she, splitting it from the back, having seen a golden-coloured child in the belly of the fish - Having cried out "A son has been obtained by me in the belly of a fish!" taking the child, she went to the presence of her husband. The millionaire, at that very moment, having had the drum circulated, taking the child, having gone to the presence of the king - Said "A child has been obtained by me in the belly of a fish, O king. What should I do?" "He is meritorious, he who dwelt healthy in the belly of a fish. Raise him."

The other family heard - "In Bārāṇasī, it is said, a certain millionaire's family has obtained a child in the belly of a fish." They went there. Then his mother, having seen the child adorned and being made to play, thinking "Agreeable indeed is this child," having gone, told the news. The other said beginning with "He is my son." "Where was he obtained by you?" "In the belly of a fish." "He is not your son, he is my son." "Where was he obtained by you?" "He was borne by me in the womb for ten months, then while he was being made to play in the river, a fish swallowed him." "Your son must have been swallowed by another fish, but this one was obtained by me in the belly of a fish." Both went to the royal palace. The king said - "This one, because of having been borne in the womb for ten months, cannot be made a non-mother. Even those who take fish, there is no one who takes them having removed the kidneys, liver, and so on - thus, because of having been obtained in the belly of a fish, this one too cannot be made a non-mother. Let the child be the heir of both families; let both of you look after him." And both looked after him.

When he had reached puberty, they had mansions built in both cities and provided dancers. He dwelt four months in each city; when he had spent four months in one city, they had a pavilion built on a raft-boat and placed him upon it together with the dancers. He, experiencing success, goes to the other city. The citizens of that city and the dancers went halfway along the road. They, having gone out to meet him, having surrounded him, lead him to their own mansion. The other dancers, having turned back, go to their own city. Having dwelt there for four months, by that same procedure he again goes to the other city. Thus, while he was experiencing success, eighty years were completed.

Then the Blessed One, wandering on a journey, arrived at Bārāṇasī. He, having heard the Teaching in the presence of the Blessed One, having gained faith, went forth. Having gone forth, he was a worldling for only seven days, but on the eighth day he attained arahantship together with the analytical knowledges - thus he had two families. Therefore he came to be termed Bākula.

"A former lay companion" means a companion during the former time as a householder. This one too, being long-lived, went in his eightieth year going to see the elder who had gone forth. "Sexual intercourse" means the foolish naked ascetic asks a foolish question; it is not the language of the Dispensation. Now, standing on the method given by the elder, he asked "but during these."

210. The terms beginning with "That the Venerable" were fixed and placed in all instances by the elder monks who compiled the teachings. Therein, perception is merely arisen, while applied thought is what breaks the course of action. But the Elder said: "Why do you make them separate? Both of these are indeed breakers of the course of action."

211. "Robe given by a householder" means the rains-residence gift robe. "With a knife" means with scissors. "With a needle" means the meaning is: having taken a needle, I do not remember having sewn. "A robe for the kathina" means the kathina robe; for the kathina robe too follows the same course as the rains-residence gift. Therefore, regarding that, he said "I do not know of having sewn."

But for one who for so long a time did not accept a robe given by a householder and did not do cutting, sewing, and so on, from where did robes arise? From two cities. For the elder was of great fame; his sons and daughters, grandchildren and great-grandchildren, having had robes made from fine cloths, having had them dyed, having placed them in caskets, sent them. They placed them in the bathing porch at the elder's bathing time. The elder wore them as a lower garment and put them on as an upper robe, and gave the old robes to those who had recently gone forth. The elder, having worn them as a lower garment and having put them on as an upper robe, did no new construction work; there was no accumulation work whatsoever. He sat down having attained fruition attainment again and again. When four months had been reached, they became soiled with body hair; then again, by that same procedure, having sent them, they gave. Some indeed say that they were exchanged every fortnight.

This is not surprising for an elder of great merit, of great direct knowledge, who had fulfilled his perfections over a hundred thousand cosmic cycles; the Elder Nigrodha, who was dependent on the family of King Dhammāsoka, exchanged his robes three times a day. For his three robes, having been placed on an elephant's back, were brought right early together with five hundred caskets of perfumes and five hundred caskets of garlands; likewise at midday and in the evening. It is said that the king, exchanging his cloths three times a day, having asked "Has the robe been taken to the elder?" and having heard "Yes, it has been taken," only then exchanged them. The elder too did not tie them in a bundle and keep them; he gave them to fellows in the holy life who had arrived. At that time, it is said, in Jambudīpa, the robes of the community of monks were for the most part the property of Nigrodha alone.

"Oh, may someone invite me!" - but is the non-arising of a thought weighty, or the abandoning of one that has arisen? The mind is of light turning; therefore the non-arising is weighty, and the abandoning of what has arisen is also weighty indeed. "In an inhabited area" - in the Mahāsakuludāyi Sutta, the inhabited area is from the gate-post onwards; here the place where neem-tree water falls is intended. But from where did almsfood arise for him? The elder was well-known in the two cities; as soon as he came to the house door, they took his bowl, filled it with food of various flavours, and gave it. He turned back from the place where he obtained it; but his place for performing the meal duty was always fixed. "By features" means it is said that the elder had never looked at a woman having grasped the sign of physical appearance. "The Teaching to a woman" means it is proper to teach the Teaching to a woman with five or six sentences; when asked a question, it is indeed proper to speak even a thousand verses. But the elder simply did not make it allowable for himself. For this is mostly the work of elder monks who are dependent on families. "Nuns' quarters" means the nuns' dwelling. But it is proper to go there as one inquiring after the sick; however, the elder simply did not make it allowable for himself. This same method applies everywhere. "With bath powder" means with kosamba powder and so on. "In body care" means in the work of massaging the body. "Been engaged" means been employed. "For the time it takes to milk a cow" means even for the time it takes to hold a cow by the udder and milk a single drop of milk.

But for what reason was the elder free from illness? It is said that when the Blessed One Padumuttara was wandering on a journey with a retinue of a hundred thousand monks, poisonous trees bloomed on the Himalayas. A grass-and-flower disease arose even among the hundred thousand monks. The elder at that time was a hermit possessing supernormal power; he, going through space, having seen the community of monks, having descended, having asked about the disease, having brought medicine from the Himalayas, gave it. By merely sniffing it, the disease was appeased. In the time of the Perfectly Self-awakened One Kassapa too, on the first sowing day, having set aside the sowing, having had a fire hall and a toilet built for the use of the community of monks, he established the duty of providing medicine for the community of monks; by this action he was free from illness. But he was one who practised the superior sitting posture and was a superior forest dweller; therefore he said beginning with "I do not know of having leaned against a backrest."

"With conflict" means with mental defilement. "Final liberating knowledge arose" - it is not proper for one not fully ordained to declare the final liberating knowledge. Why did the elder declare it? The elder did not say "I am a Worthy One," but he said "final liberating knowledge arose." Moreover, the elder was well-known as a Worthy One; therefore he spoke thus.

212. "Going forth" means the Elder himself neither gave the going forth nor gave full ordination, but he had it done thus by other monks. "Having taken a key" means having taken a key.

"He attained final Nibbāna while just sitting" means: "Even while I was still living I was not a burden to another monk; let my body not be an impediment to the community of monks even after my final Nibbāna" - thus, having attained the heat element, he attained final Nibbāna. A flame arose from the body; the skin, flesh, and blood, burning like ghee, went to utter elimination; only relics resembling jasmine buds remained. The remainder is obvious everywhere. But this discourse was recited at the second compilation.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bākula Sutta is completed.

5.

Commentary on the Dantabhūmi Sutta

213. "Thus have I heard" is the Discourse on the Tamed Stage. Therein, "in a forest hut" means in a lodging made in a secluded place of that very Bamboo Grove for the benefit of monks devoted to striving. "Prince" means the legitimate son of Bimbisāra.

"Might experience" means might obtain. "Unified focus" means he says "one so practising obtains what is called attainment, obtains what is called meditative absorption - this I have heard." "Weariness" means bodily weariness. "Harming" means that same weariness is spoken of. "You should remain as you are" means you should remain just in your own portion of not understanding.

214. "He expounded" means he taught the preliminary work on a single circular meditation object, having caused the attainment of absorption and access, thus: "One obtains unified focus of mind in this way, one produces attainment in this way." "Having declared" means having made known.

"To be known through renunciation" means to be known through the quality of being freed from sensuality. This was said with the intention that unified focus is to be known by a person established in the quality of being freed from sensuality. The remaining terms are synonyms of that very same thing. "Consuming sensual pleasures" means enjoying sensual pleasures of both kinds.

215. "Elephants to be tamed, or horses to be tamed, or oxen to be tamed" - here, persons devoid of full focus of mind should be seen as like untamed elephants to be tamed and so on. Those accomplished in full focus of mind are like tamed elephants and so on. Just as untamed elephants to be tamed and so on, not acting without fraud, not casting down the responsibility, are unable to go the going of the tamed or to reach the ground to be reached by the tamed, just so those devoid of full focus of mind are unable to produce the virtue produced by those accomplished in full focus of mind or to reach the ground to be reached.

216. "Joining hands" means having taken hand with hand.

"What was to be seen" means what was fit to be seen. "Obstructed" means shut out. "Hindered" means kept back. "Covered" means bound over.

217. "Elephant tracker" - in the Simile of the Elephant's Footprint, a man who frequents the elephant forest is called an "elephant tracker"; here, one skilled in elephant training, able to capture an elephant. "Having spotted" means having seen. "Have their greed here" means greed occurring in that place. "Thoughts" means thoughts of running away. "For establishing it in habits pleasing to humans" - here, when an elephant, being played with by men and women, boys and girls, who take hold of its trunk and so on, does not show agitation and is comfortable, then it is said to have undertaken habits pleasing to humans.

"Affectionate" means such talk as should be endeared to elephants, such as: "Dear one, the king is pleased with you; he will place you in the very position of the state elephant; you will receive food and other things worthy of a king." "Listens" means it becomes willing to hear that affectionate talk. "Grass, fodder, and water" means grass-fodder and water; "grass-fodder" means grass to be chewed, the meaning is to be eaten.

"Small drum" means a kettledrum. "With all crookedness and faults removed, with corruption eliminated" means one whose all crookedness and faults have been removed and whose corruption has been taken away. "Is reckoned as a factor itself" means it becomes equal to a factor.

219. "Connected with the household life" means of habits based upon the five types of sensual pleasure. "Of the true method" means of the eightfold path.

222. "The old king's elephant died an untamed death" means the king's old elephant died an untamed death, has passed away; what is called an untamed death is performed - this is the meaning here. This same method applies everywhere. The remainder is clear in itself.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Dantabhūmi Sutta is completed.

6.

Commentary on the Bhūmija Sutta

223. "Thus have I heard" is the Discourse on Bhūmija. Therein, "Bhūmija" - this elder was the maternal uncle of Prince Jayasena. "Both a wish and no wish" means at one time a wish, at another time no wish. "With his own dish of boiled rice" means he served him with a meal, even from his own finished meal, in addition to the almsfood that was normally available. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bhūmija Sutta is completed.

7.

Commentary on the Anuruddha Sutta

230. "Thus have I heard" is the Discourse on Anuruddha. Therein, "said thus" means that lay follower had a time of illness; at that time, having approached, they said thus. "Unmistakable" means unfailing. "One in meaning" - he said thus with reference to this: whether "limitless" or "exalted," it is just meditative absorption, just unified focus of mind, that is thus called.

231. "Dwells having pervaded and resolved upon as far as one tree-root as exalted" means having spread over a place the measure of one tree-root with the kasiṇa sign, he dwells having pervaded and resolved upon exalted meditative absorption in that kasiṇa sign. However, there is no reflective attention on his part as "exalted"; rather, this is said only by way of the occurrence of exalted meditative absorption. This same method applies everywhere. "By this method, householder" means by this reason. For here, the sign of the divine abidings said to be "limitless" does not grow, opening does not arise, those meditative absorptions are not the foundation for direct knowledges or for cessation, but they are the foundation for insight, the foundation for the round of rebirths, and entries into existence. But the sign of the kasiṇa meditative absorptions said to be "exalted" grows, opening arises, there are transcendences, and they are the foundation for direct knowledges, the foundation for cessation, the foundation for the round of rebirths, and entries into existence. Thus these phenomena are different in meaning, and "limitless" and "exalted" - thus they are also different in phrasing.

232. Now, having taken out from the exalted attainment, showing the cause of rebirth into existence, he said beginning with "There are these four." "Limited radiance" - for one who knows by pervading, there is this reflective attention; but one developing the meditative absorption that is the cause of rebirth among the gods of limited radiance is said thus. This same method applies everywhere. Those of limited radiance may be of defiled radiance or may be of pure radiance; those of immeasurable radiance may be of defiled radiance or may be of pure radiance. How? Having done the preliminary work on a circular meditation object the size of a winnowing basket or the size of a saucer, having produced the attainment, one whose mastery through the five modes has not been well practised, because of not having well purified the opposing states, having employed only a weak attainment, established in a meditative absorption that is not well-practised, having died, is reborn among those of limited radiance; but his colour is both limited and defiled. But one whose mastery through the five modes has been well practised, because of having well purified the opposing states, having employed a well-purified attainment, established in a meditative absorption that is well-practised, having died, is reborn among those of limited radiance; but his colour is both limited and pure. Thus those of limited radiance may be of defiled radiance or may be of pure radiance. But having done extensive preliminary work on the circular meditation object, having produced the attainment, "one whose mastery through the five modes" - all should be understood just as in the former case. Thus those of immeasurable radiance may be of defiled radiance or may be of pure radiance.

"Diversity of colour" means diversity of bodily colour. "But not diversity of radiance" means diversity of light is not evident. "Diversity of flame" means diversity of flame by way of long, short, fine, and gross.

"Wherever" means wherever in parks, mansions, wish-fulfilling trees, riverbanks, and pond shores. "Settle" means they dwell. "Delight" means they enjoy themselves and are not dissatisfied. "By a carrying pole" means by whatever carrying pole among carrying poles for rice gruel, cooked rice, oil, molasses, fish, and meat. "Kācena" is also a reading; the meaning is the same. "By a basket" means by a hand-basket. "Right there" means having been taken from a place where ghee, honey, molasses, and so on are easily obtained to a place abundant with salt, stinking fish, and so on, without giving rise to the thought "Formerly our dwelling place was comfortable; there we dwelt happily; here the salt afflicts us or the odour of stinking fish produces headaches" - thus, without producing such a thought, they delight right there.

234. "Radiant" means accomplished in radiance. "In that respect" means by the factor of that rebirth into existence, the meaning is by the cause of rebirth into existence. Now, asking about that cause, he said beginning with "What, venerable sir."

"Bodily inertia" means the state of bodily laziness. "Burning" means blazing.

235. "For a long time, indeed, to me" - the Elder, it is said, while fulfilling the perfections, having gone forth in the going forth of sages, having produced the meditative attainment, continuously obtained three hundred individual existences in the Brahma world; with reference to that, he said this. And this too was said -

The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Anuruddha Sutta is completed.

8.

Commentary on the Upakkilesa Sutta

236. "Thus have I heard" is the Upakkilesa Sutta. Therein, "said this" means neither with the intention of causing division nor through desire to be dear; rather, this occurred to him - "These monks, having taken my word, will not desist; and Buddhas by name are compassionate for the welfare of others; surely the Blessed One will speak to them on one reason, and having heard that, they will desist; thereupon there will be comfortable abiding for them." Therefore he spoke this statement beginning with "Here, venerable sir." In the passage beginning with "no quarrel," having taken "you did" as the remainder of the text, the meaning should be seen thus: "do not make quarrel." "A certain one" - that monk, it is said, was well-wishing towards the Blessed One; this, it is said, was his intention - "These monks, overcome by wrath, do not accept the Teacher's word; may the Blessed One not become wearied exhorting them." Therefore he spoke thus.

"Entered for almsfood" - he did not merely enter; he also determined "Let even the person by whom I have not been seen, see me." For what purpose did he determine? For the taming of those monks. For the Blessed One at that time, having returned from his alms round, having spoken the verses beginning with "People of great noise and alike," went from Kosambī to the village of Bālakaloṇakāra. From there to the Pācīnavaṃsa park, from there having gone to the Pālileyya jungle thicket, being attended upon by the Pālileyya bull elephant, he dwelt for three months. The city-dwellers too - "The Teacher has gone to the monastery; let us go for the hearing of the Teaching" - with perfumes and flowers in hand, having gone to the monastery, they asked "Where, venerable sir, is the Teacher?" "Where will you see the Teacher? The Teacher came thinking 'I will make these monks united'; being unable to make them united, having departed, he has gone." "We are unable to bring the Teacher even by giving a hundred or a thousand; he came to us by himself, uninvited; on account of these monks, we did not obtain the hearing of a talk on the Teaching in the presence of the Teacher. These have gone forth with reference to the Teacher; even when he was making for unity, they did not become united; whose else's word will they carry out? Enough, almsfood should not be given to these" - they established a punishment throughout the entire city. They, on the following day, having walked for almsfood throughout the entire city, not having obtained even a ladleful of almsfood, returned to the monastery. The lay followers too said to them again - "As long as you do not ask forgiveness of the Teacher, so long this same punishment for you." They, thinking "We shall ask forgiveness of the Teacher," when the Blessed One had arrived at Sāvatthī, went there. The Teacher expounded to them the eighteen matters making for schism - this here is the account supplementary to the canonical text.

237. Now, in the verses beginning with "of great noise," "of great noise" means one who has a great sound. "Alike people" means equal, similar people; what is meant is that all these people who are makers of quarrels, by the emission of sound from all sides, are both of great noise and alike. "Not one among them thought himself a fool" means therein not even one imagines "I am a fool"; all are merely conceited as wise. "They did not think any further about another" means not even one imagined "I am a fool," and furthermore, when the Community was being split, not even one imagined this reason that "the Community is being split because of me" - this is the meaning.

"Confused" means unmindful. "Speakers whose range is mere words" - here the shortening substitution of the letter ra has been made; their range is mere speech, not the range of the establishments of mindfulness, and they are speakers; how are they speakers? "As far as they wish to stretch their mouths" means as far as they wish to extend their mouths, having extended that far, they are speakers; not even one restrains his mouth out of respect for the Community - this is the meaning. "By what they are led" means by whatever dispute they have been led to this state of shamelessness. "They do not know" means they do not know that "this is thus fraught with danger."

"For those who harbour such thoughts" means those who harbour that manner beginning with "he reviled me." "Eternal" means ancient.

"Others" means setting aside the wise, the other makers of quarrels are called "others." They, making a dispute in the midst of the Community, do not know "we are perishing, we are approaching death, we are constantly, continuously going near to Death." "Those who understand this" means those who are wise therein understand "we are going near to Death." "Thereby their quarrels are appeased" means for thus knowing, having aroused wise attention, they proceed towards the appeasement of quarrels and disputes.

"Bone-breakers" - this verse has come in the Jātaka, spoken with reference to Brahmadatta and Prince Dīghāvu. For the meaning here is this: Even for those whose enmity had thus been ongoing, there is association; why should there not be for you, whose parents' bones have not been broken, whose lives have not been taken, whose cattle, horses, and wealth have not been taken?

The verse beginning with "If one should find" was spoken for the purpose of illustrating the praise and blame of having a wise companion and having a foolish companion. "Having overcome all dangers" means having overcome both obvious dangers and concealed dangers, one should wander with him, glad and mindful.

"Like a king abandoning a conquered kingdom" means just as King Mahājanaka and the great King Arindama, having abandoned their own conquered kingdoms, wandered alone, so one should wander - this is the meaning. "Like an elephant in the forest" means an elephant in the forest, like a great one. "Mātaṅga" means an elephant is so called. "Nāga" - this is a designation for a great one. For just as the elephant Mātuposaka, a great elephant, wandered alone in the forest and did not do evil deeds, and just as Pālileyyaka, so one should wander alone and not do evil deeds - this is what is said.

238. "The village of Bālakaloṇakāra" means the revenue village of the householder Upāli. "He approached" - why did he approach? Having seen, it is said, the danger in a group, the desire to see a monk dwelling alone arose in him; therefore, he approached as if one oppressed by cold and so on desiring heat and so on. "With a talk on the Teaching" means connected with the benefit of solitude. "Towards the Eastern Bamboo Grove" - why did he approach there? Because, it is said, he had seen the danger in those who make disputes, the desire to see monks dwelling in harmony arose in him; therefore, he approached there as if one oppressed by cold and so on desiring heat and so on. "The Venerable Anuruddha" and so on is by the very method already stated.

241. "But is there" - by the last question he might ask about a supramundane state. But that does not exist for the elder monks, therefore thinking "it is not proper to ask about that," he asks about the preliminary work light. "We perceive light" means we perceive the preliminary work light. "And vision of forms" means we perceive the vision of forms with the divine eye. "And we do not penetrate that sign" means we do not know that cause by which our light and vision of forms disappear.

"That sign, Anuruddha, should be penetrated by you" means that cause should be known by you. "I too indeed" - thinking "Anuruddha, why would you not be confounded?" he began this teaching in order to show "I too have been previously confounded by these eleven impurities." In the passage beginning with "sceptical doubt arose in me," the Great Being, having extended the light, having seen various forms with the divine eye, sceptical doubt arose thinking "What indeed is this?" "Concentration fell away" means the preliminary work concentration fell away. "Light" means the preliminary work light also disappeared, and he did not see forms with the divine eye either. "Inattention" means sceptical doubt arises for one seeing forms; thinking "Now I shall not attend to anything," inattention arose.

"Sloth and torpor" means for one not attending to anything, sloth and torpor arose.

"Trepidation" means having extended the light towards the Himalayas, he saw titans, demons, boa constrictors, and so on; then trepidation arose in him.

"Elation" means "The danger seen by me, when looked at in its natural state, does not exist. In what is unseen, what fear could there be?" - for one thinking thus, a state of elation arose. "At once" means by a single undertaking he might see even five treasure-pots.

"Inertia" means "Energy was firmly exerted by me; because of that, elation arose in me" - so he made his energy slack; thereupon bodily disturbance, bodily inertia, and bodily laziness arose.

"Excess of energy" means thinking "Inertia arose when I made my energy slack," for one again exerting energy, excess of energy arose. "Would die" means would die.

"Deficiency of energy" means thinking "This arose when I exerted energy," for one again making energy slack, deficiency of energy arose.

"Longing" means having extended the light towards the heavenly world, for one seeing the assembly of gods, craving arose.

"Perception of diversity" means longing arose for me while attending to forms of a single kind; thinking "I shall attend to forms of various kinds," having extended the light at one time towards the heavenly world and at another time towards the human world, for one attending to various forms, perception of diversity arose.

"Excessive meditation on forms" means perception of diversity arose for me while attending to various forms; thinking "Whether desirable or undesirable, I shall attend to only one kind," for one attending thus, excessive meditation on forms arose.

243. "I attend to the sign of light" means I attend only to the preliminary work light. "But do not see forms" means I do not see forms with the divine eye. "I attend to the sign of forms" means I attend only to the domain forms with the divine eye.

"Limited light" means light in a limited place. "And limited forms" means forms in a limited place. The second instance should be understood conversely. "Limited concentration" means the preliminary work light is small; for with reference to the limitedness of the light, the preliminary work concentration is here called "limited." "At that time my is limited" means at that time the divine eye too is small. In the case of the immeasurable instance too, the same method applies.

245. "Without applied thought but with sustained thought only" means the concentration of the second meditative absorption according to the fivefold method. "Without applied thought and without sustained thought" means the concentration of the triad of meditative absorptions according to both the fourfold method and the fivefold method. "With rapture" means the concentration of the dyad-triad of meditative absorptions. "Without rapture" means the concentration of the dyad of meditative absorptions. "Accompanied by pleasure" means the concentration of the triad-tetrad of meditative absorptions. "Accompanied by equanimity" means the concentration of the fourth meditative absorption according to the fourfold method and the concentration of the fifth meditative absorption according to the fivefold method.

But when did the Blessed One develop this threefold concentration? While seated at the foot of the great Bodhi tree, in the last watch. For the Blessed One's first path was of the first meditative absorption, and the second and so on were of the second, third, and fourth meditative absorptions. According to the fivefold method there is no path of the fifth meditative absorption, so that was mundane - this was said with reference to a mixture of mundane and supramundane. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Upakkilesa Sutta is completed.

9.

Commentary on the Bālapaṇḍita Sutta

246. "Thus have I heard" is the Discourse on the Fool and the Wise Person. Therein, "characteristics of a fool" means characteristics of a fool because by these he is marked and known as "this one is a fool." Those very things being the causes for recognising him are the signs of a fool. The manifestations of a fool are the manifestations of a fool. "One who thinks badly thought thoughts" means when thinking, he thinks only what is badly thought by way of covetousness, anger, and wrong view. "One who speaks badly spoken speech" means even when speaking, he speaks only what is badly spoken, of the type of lying and so on. "One who does badly done deeds" means even when doing, he does only badly done deeds by way of killing living beings and so on. "Therein" means where he is seated, in that assembly. "Arising from that, suitable to that" means of that kind, befitting that; the intention is connected with the dangers pertaining to the present life and the future life of the five enmities. "There" means while that talk is being spoken. "A fool" and so on are accusative cases used in the sense of the genitive.

248. "Hang over him" means they are present. The remaining two terms are synonyms for that very thing, for they are present in the manner of hanging over and so on, therefore it was stated thus. "Hang over the earth" means they spread over the surface of the earth. The remaining two terms are synonyms for that very thing. For this is just the manner of spreading. "There, monks, the fool" means when that manner of presence has come into range, the fool thinks thus.

249. "He said this" means a monk skilled in making connections, the Blessed One does not say "it is not possible to make a simile for hell," but rather says "it is not easy," and what is not easy is nevertheless possible to do - having thought "well then, let me cause the One of Ten Powers to make a simile," he spoke this utterance "It is possible, venerable sir." "They would strike" means they would strike in such a way that, by way of piercing through and going, two blows fall upon one place. Therefore he has two hundred wound openings. For what follows beyond this too, the same method applies.

250. "The size of a palm" means just enough to place within the fist. "Does not amount to a reckoning" means it does not even reach the level of counting. "Not even a fraction" means it does not reach the point where one could even say it amounts to a hundredth fraction, a thousandth fraction, or a hundred-thousandth fraction. "Does not bear comparison" means it does not even reach the mere level of placing alongside for comparison; for one looking, there is not even the mere extent of what is looked at. "A red-hot iron stake" means having laid the body measuring three leagues face upward on a blazing iron ground, they drive into his right hand an iron spike the size of a palm tree, and likewise into the left hand and so on. And just as they lay him face upward, so too having laid him on his chest, on his right side, and on his left side, they inflict that very same torture. "Having laid him down" means having laid the body measuring three leagues on a blazing iron ground. "With axes" means they plane with large axes the size of half a roof of a house. Blood flows becoming a river; flames rise up from the iron ground and seize the planed place. Great suffering arises; but while planing, having marked with a string, they make it octagonal and hexagonal like timber. "With adzes" means with adzes the size of a large winnowing basket. Planing with those, they plane gently from the skin down to the bones; whatever is planed is restored to its original state. "Having yoked to a chariot" means having yoked to a chariot ablaze on every side, together with yoke, straps, five spokes, wheels, pole, and goad. "Great" means the size of a great pinnacle building. "They make him climb" means they make him climb by striking with blazing iron hammers. "Once upward" means like rice grains thrown into a well-boiled pot, he goes upward, downward, and across.

"Divided into sections, measured" means divided by placing section by section. "Surrounded" means fenced. "With iron" means covered above with an iron plate.

"Having pervaded a hundred yojanas all around, it stands" means it stands having pervaded thus, such that for one standing at a place a hundred yojanas all around and looking, the eyes come out like a pair of balls.

"It is not easy by description to reach" means the meaning is that it is not easy to speak bringing it to the summit, even if one were to speak for a hundred years or a thousand years saying "hell is painful in this way, painful in that way."

251. "Gnawing with their teeth" means having scraped up with the teeth, having pulled out - this is what is said. "Greedy for flavours" means one whose flavour has been enjoyed through greed for flavour.

252. "Mutual devouring" means the devouring of one another.

"Ugly" means of bad appearance. "Unsightly" means difficult to look at, like a demon made for the purpose of frightening children. "Dwarfish" means a dwarf with a sunken neck and a big belly. "Blind" means blind in one eye or blind in both eyes. "Crippled" means crippled in one hand or crippled in both hands. "Paralysed" means one who crawls on a chair. "He, by body" - this was begun for the purpose of showing the connection with suffering.

"By a losing throw" means by defeat. "Might undergo imprisonment" means because, having lost much, all his property is not sufficient, therefore he might undergo imprisonment even of himself. "The entire complete plane of the fool" means the fool, having fulfilled the three kinds of misconduct, is reborn in hell; there, having come to human existence by the remainder of the ripened result, having been reborn in the five low families, again having fulfilled the three kinds of misconduct, he is reborn in hell - this is the whole complete plane of the fool.

253. "Characteristics of a wise person" and so on should be understood in accordance with what was stated. "One who thinks well-thought thoughts" and so on here should be connected by way of good mental conduct and so on.

Commentary on the Wheel Jewel

256. "When he had bathed his head" means one who had bathed with scented water together with the head. "Observing the uposatha" means one who had taken upon himself the uposatha factors. "Had gone up to the upper terrace of the excellent palace" means one who had gone up to the upper part of the excellent palace, having eaten excellent food, having entered the royal bedchamber on the upper great terrace of the excellent palace, and reflecting upon his moral practices. At that time, it is said, the king, right early, having distributed a hundred thousand, having given a great gift, and again having bathed his head with sixteen pots of scented water, having finished his morning meal, having arranged the pure upper robe on one shoulder, having folded his legs crosswise on the royal couch on the upper storey of the palace, seated, sat reflecting upon his accumulation of merit consisting of giving. This is the natural order for all wheel-turning monarchs.

While they are thus reflecting, the divine wheel treasure, originated by temperature conditioned by meritorious action of the aforesaid kind, resembling a mass of sapphires, as if breaking through the surface of the waters of the eastern ocean, as if adorning the sky, becomes manifest. This is called "divine" because of being endowed with divine power. "A thousand are its spokes" means having a thousand spokes. "Together with a rim, together with a nave" means with rim and with nave. "Full in all respects" means complete in every respect.

Therein, it is a wheel and it is a precious thing in the sense of generating delight, thus "wheel treasure." Now the nave by which it is called "with nave" is made of sapphire. And in its middle is a tube made of silver, by which it shines as if laughing with a row of pure, smooth teeth. With a hole in the middle like the disc of the moon, and on both outer sides it has an enclosure made with a silver plate. And on those plates of the nave, tube, and enclosure, at the appropriate places, demarcation lines appear as if well arranged. This, for now, is the completeness in every respect of its nave.

Now the spokes by which it is called "having a thousand spokes," they are made of the seven precious things, endowed with radiance like the rays of the sun. Their ornamental knobs, pearl strings, demarcation lines, and so on also appear as well arranged. This is the completeness in every respect of its spokes.

Now the rim by which together with it is called "with rim," it is made of well-dyed, pure, smooth coral, as if laughing at the splendour of the cluster of rays of the young sun. And at its joints, circular demarcation lines of red gold plates, possessing the splendour of the evening glow, appear well arranged. This is the completeness in every respect of its rim.

On the back of the rim-circle, in the space between every ten spokes, there is a coral rod, hollow inside like a bellows-bamboo, decorated with circular holes, catching the wind, whose sound, when struck by the wind, like that of a five-piece musical ensemble well played by a skilled musician, is lovely, enticing, and desirable. Above that coral rod is a white parasol, and on both sides rows of assembled flower garlands - thus, with the circumference of the rim adorned by a hundred coral rods bearing a hundred white parasols attended by two hundred rows of assembled flower garlands, inside both tubes of the nave there are two lion-mouths, from which hang two clusters of pearls, the size of palmyra trunks, possessing the splendour of clusters of full-moon rays, with borders of red woollen balls resembling the young sun, as if surpassing the beauty of the course of the celestial Ganges, by which, revolving together with the wheel treasure in the sky, three wheels appear as if turning together. This is its completeness in every respect in all ways.

Now this, thus complete in every respect, ordinarily, when people have eaten their evening meal and are sitting on seats prepared at their own house doors engaged in friendly conversation, while young children are playing at crossroads and the like, through a region of the sky neither too high nor too low, near the tops of the jungle thickets, as if beautifying the tips of tree branches, with a sweet sound heard from twelve yojanas away flooding the ears of beings, from one yojana away drawing the eyes with its colour resplendent with the arising of various radiances, as if proclaiming the power of merit of the wheel-turning monarch, comes towards the royal city.

Then, just by hearing the sound of that wheel treasure, of those people whose hearts were stirred thinking "From where indeed, whose indeed is this sound?" looking towards the eastern direction, one said to another thus - "Look, my dear, a marvel! This full moon formerly rises alone, but today it has risen with a companion. For this pair of full moons traverses the vault of the sky one after the other, like a pair of royal swans." Another said to him - "What are you saying, my dear? Where indeed have you ever seen two full moons rising together? Is it not the sun that has risen, bearing golden rays, with peacock-feather-like beams?" Another, having smiled, said thus - "Are you mad? Has not the sun just now set? How then could it rise following this full moon? Surely this must be the mansion of some meritorious being, brilliant with the arising of the radiance of many precious things." All of them, dismissing the others, said thus - "Why do you prattle so much? This is neither a full moon, nor the sun, nor a heavenly mansion. For these do not possess such splendid glory; rather, this must be the wheel treasure."

Thus, while that conversation was still going on among those people, having left aside the disc of the moon, that wheel treasure comes face to face with them. Then, when it was said by them "For whom indeed has this arisen?" there are those who say - "Not for anyone else; is not our king one who has fulfilled the duty of a wheel-turning monarch? For him this has arisen." Then that great multitude, and whoever else sees it, all follow the wheel treasure itself. That wheel treasure too, as if wishing to make known its own arrival for the king's sake alone, having circled the city seven times at the very top of the rampart, having circumambulated the king's inner palace, at a place near the northern lion's window of the inner palace where it is possible to venerate easily with scents, flowers and so on, thus it stands as if fixed on its axle.

And when it has thus stood still, having entered through the openings of the windows and so on, having seen the mass of radiance adorning the interior of the palace, resplendent with the lustre of various colourful jewels, the king becomes one in whom a desire to see it has arisen. And his retinue, having come with the offering of pleasant words, reports that matter to him. Then the king, his body pervaded with powerful joy and gladness, having released his cross-legged posture, having risen from his seat, having gone near to the lion's window, having seen that wheel treasure, thought the thought beginning with "I have heard this." Therefore it was said - "Having seen, of the king of the warrior caste... etc. Could I indeed be a wheel-turning monarch?" Therein, "he becomes a wheel-turning monarch" - in what respect does one become a wheel-turning monarch? When the wheel treasure, having risen up into space even by just one or two finger-breadths, is rolling.

Now, showing what should be done for the purpose of making it continue to roll, he said beginning with "Then indeed, monks." Therein, "having risen from his seat" means having got up from the seat where he was sitting and having come near to the wheel treasure. "Having taken a water-jug" means having lifted up a golden pitcher with a spout resembling an elephant's trunk, and having taken water with the left hand. "May the venerable wheel treasure roll forth, may the venerable wheel treasure conquer." "The wheel-turning monarch follows right behind together with his fourfold army" means for all wheel-turning monarchs, having sprinkled with water, immediately after the words "May the venerable wheel treasure conquer," the wheel treasure, having risen up into the sky, rolls forth; at the very same time as its rolling forth, that king becomes known as a universal monarch.

When the wheel treasure has rolled forth, the wheel-turning monarch, as if following it, having mounted the excellent vehicle, rises up into the sky; and then his retinue holding umbrellas, chowries and so on, and the inner palace attendants. Thereupon the viceroys, generals and other notables too, together with their own respective armies adorned with armour of various kinds of jackets, coats of mail and so on, resplendent with the radiance of manifold ornaments, decorated with raised flags and banners, having risen up into the sky, surround the king himself. The royal officers, however, for the purpose of benefiting the people, have drums beaten through the city streets - "Dear ones, the wheel treasure has arisen for our king; adorned and beautified in accordance with your own respective wealth, gather together." The great multitude, however, naturally by the very sound of the wheel treasure, having abandoned all duties, having taken scents, flowers and so on, having already gathered together, they too, all of them, having risen up into the sky, surround the king himself. For in whomsoever the desire to go together with the king arises, that person becomes one gone into the sky. Thus the assembly is twelve yojanas in length and breadth. Therein there is not even a single person with a cut or broken body or with soiled garments. For a universal monarch has a pure retinue. The assembly of a universal monarch, like sorcerers going through the sky, is like jewels scattered upon a surface of sapphire. Therefore it was said "The wheel-turning monarch follows right behind together with his fourfold army."

That wheel treasure too rolls forth through a region of the sky above the treetops, not too high, so that those desiring flowers, fruits and young shoots of the trees can take them with ease, and those standing on the ground can observe "This is the king, this is the viceroy, this is the general." And in the postures of standing and so on too, whoever wishes to go in whatever direction, he goes in that very direction. And those here engaged in crafts such as painting and so on go while performing their own respective tasks. For just as on the ground, so too all their tasks succeed in the sky. Thus, having taken the assembly of the universal monarch, that wheel treasure, leaving Sineru on the left side, goes over the upper part of the ocean to Pubbavideha, measuring eight thousand yojanas.

There, whatever piece of land is twelve yojanas across, thirty-six yojanas in circumference for the assembly's encampment, capable of accommodating the settlement, with easily obtainable food and provisions, endowed with shade and water, with a clean level surface, and delightful - above that piece of land, that wheel treasure stands in space as if fixed on its axle. Then, by that sign, that great multitude descends and, performing all tasks such as bathing, eating and so on according to preference, takes up residence. Therefore it was said "And, monks, in whatever region that wheel treasure comes to rest, there the wheel-turning monarch takes up residence together with his fourfold army."

When the universal monarch had thus taken up residence, whatever kings were there, even having heard "a foreign army has arrived," they do not assemble an army and prepare for battle. Immediately upon the arising of the wheel treasure, there is no such being who would dare to raise a weapon against the king with the perception of an enemy. This is the power of the wheel treasure.

Therefore all those kings, having taken presents befitting their own respective sovereignty, glory, and wealth, having approached that king, with bowed heads, performing worship at his feet by anointing them with the radiance of the gems on their own crowns, with words beginning with "Come, great king," they submit to his command and service. Therefore it was said "Now, monks, whatever in the eastern direction... etc. Instruct us, great king."

Therein, "svāgata" means a good coming. For when a certain one arrives, they grieve; when he departs, they rejoice. When a certain one arrives, they rejoice; when he departs, they grieve. Such are you, one whose arrival brings rejoicing, one whose departure brings sorrowing; therefore your coming is said to be "a good coming." But when thus addressed, the universal monarch neither says "You must provide me this much tribute annually," nor does he take the wealth of one by force and give it to another. But with wisdom befitting his own status as a righteous king, having examined killing of living beings and so on, with a lovable, charming voice, having taught the Teaching by the method beginning with "See, dear ones, killing of living beings, when practised, developed, and cultivated, is conducive to hell," he gives the exhortation beginning with "Living beings should not be killed." Therefore it was said "The wheel-turning monarch said thus: 'Living beings should not be killed... etc. and eat as you have been accustomed to eat.'"

But do all take this exhortation of the king? Even of the Buddha, not all take it; how then would they take it of a king? Therefore those who are wise and intelligent, they take it. But all become followers. Therefore he said beginning with "Now, monks, whatever."

Then that wheel treasure, when the exhortation had thus been given to the inhabitants of Pubbavideha and breakfast had been finished, having risen up into the sky by the power of the universal monarch, plunges into the eastern ocean. And in whatever way it plunges in, in that way, like a king of serpents who has contracted his hood having smelled the scent of medicine, the water of the great ocean, having become contracted in the spread of its waves, sinking down, having sunk down to the extent of a yojana, stands within the ocean like a wall of lapis lazuli. And at that very moment, various jewels scattered on the floor of the great ocean, as if wishing to see the splendour of merit of that king, having come from here and there, fill that area. Then that royal retinue, having seen that floor of the great ocean filled with various jewels, takes them up in their laps and so on according to their liking; and when the retinue has taken jewels according to their liking, that wheel treasure turns back. And as it turns back, the retinue is at the front, the king in the middle, and the wheel treasure at the rear. That water of the ocean too, as if being enticed by the splendour of the wheel treasure, and as if unable to endure separation from it, striking up to the circumference of the rim, continuously approaches.

257. Thus the wheel-turning monarch, having conquered Pubbavideha bounded by the eastern ocean, wishing to conquer Jambudīpa bounded by the southern ocean, goes facing towards the southern ocean by the path indicated by the wheel treasure. Therefore it was said "Then, monks, that wheel treasure, having plunged into the eastern ocean and having emerged, rolled towards the southern direction." Now, as it thus rolled forth, the procedure of its rolling, the encampment of the army, the coming of the hostile kings, the giving of instruction to them, the plunging into the southern ocean, the sinking down of the ocean water, and the taking of jewels - all this should be understood by the former method.

But having conquered that Jambudīpa measuring ten thousand yojanas, having emerged from the southern ocean too, having gone in the manner already stated to conquer Aparagoyāna measuring seven thousand yojanas, having likewise conquered that too up to the ocean boundary, having emerged from the western ocean too, having gone likewise to conquer Uttarakuru measuring eight thousand yojanas, having likewise conquered that too up to the ocean boundary, he emerges from the northern ocean.

By this much, sovereignty over the earth bounded by the four quarters has been attained by the wheel-turning monarch. He, thus victorious in conquest, together with his retinue, for the purpose of seeing the achievement of the splendour of his own kingdom, having leapt up to the vault of the sky above, having surveyed the four great continents, each attended by five hundred smaller islands, like four natural lakes adorned with groves of fully bloomed lotuses, water lilies, and white lotuses, returns to his own royal capital in due order by the very path indicated by the wheel treasure. Then that wheel treasure stands as if adorning the door of the inner palace.

And when that wheel treasure has thus been established, there is no need for torches or lamps in the royal inner palace; the radiance of the wheel treasure itself dispels the darkness at night. But for those who desire darkness at night, there is darkness indeed. Therefore it was said "Having plunged into the southern ocean, etc. such a wheel treasure becomes manifest."

Commentary on the Elephant Jewel

258. For the universal monarch for whom the wheel treasure had thus become manifest, the ministers, having had the place for the regular state elephant made into a clean piece of ground, having had it anointed with fragrant scents such as yellow sandalwood and so on, having prepared it below strewn with variegated, colourful, fragrant flowers, above with a canopy adorned with delightful garland-festoons of flowers gathered here and there between golden stars, like a heavenly mansion of the gods, say "Consider, Sire, the arrival of such an elephant treasure." He, in the manner already stated previously, having given a great gift and having undertaken the precepts, sits reflecting upon that achievement of merit; then, prompted by the power of his merit, from the Chaddanta clan or from the Uposatha clan, wishing to enjoy that special honour, with a pure white body adorned at the feet, neck, and face with the redness of the orb of the young sun, with seven supports, with a well-proportioned arrangement of major and minor limbs, with beautiful lotus-like markings like fully bloomed red lotuses, possessing supernormal power, capable of travelling through the sky like a meditator, like a silver mountain with its borders coloured with red arsenic powder, the chief of elephants stands established in that place. If coming from the Chaddanta clan, the youngest of all comes; if coming from the Uposatha clan, the eldest of all. But in the Pāḷi it comes as just "Uposatha, the king of elephants." This one comes for universal monarchs who have fulfilled the duty of a universal monarch, when they reflect in the manner stated in the discourse, not for others. It comes of its own accord to the place of the regular state elephant, and having removed the state elephant, stands there. Therefore it was said "Furthermore, monks, etc. the king of elephants."

Having seen that elephant treasure thus become manifest, the elephant keepers and others, full of mirth, having gone quickly, inform the king. The king, coming very quickly, having seen it, with a gladdened mind, thinking "Excellent indeed, friend, would be an elephant vehicle, if it would submit to training," stretches out his hand. Then it, like a calf of a domestic cow, having let its ears hang down, showing a gentle disposition, approaches the king; the king wishes to mount it. Then his attendants, having known his intention, having fitted that elephant treasure with a golden banner, golden ornaments, and covered it with a golden net, bring it forward. The king, without even making it sit down, having ascended by a ladder made of the seven precious things, becomes inclined in mind towards travelling through the sky. Together with the very arising of his consciousness, that king of elephants, like a royal swan, leaps up into the blue vault of the sky, a net of radiance of sapphire gems; then, in the manner already stated for the journey of the wheel, the entire royal retinue. Thus the king together with his retinue, having traversed the entire earth within the time before the morning meal itself, returns to the royal capital; thus of great supernormal power is the elephant treasure of a universal monarch. Therefore it was said "Having seen, of the wheel-turning monarch, etc. such an elephant treasure becomes manifest."

Commentary on the Horse Jewel

Now, for the universal monarch for whom the elephant treasure had thus become manifest, the retinue, having had the place for the regular state horse made into a clean, level ground, and having adorned it, in the former method itself, generate endeavour for the purpose of the king's reflection upon its arrival. He, in the former method itself, having made gifts and honour, having undertaken the precepts, seated on the upper floor of the mansion, recollects the achievement of merit; then, prompted by the power of his merit, from the Sindhava breed, resplendent like a mass of autumnal dark and white rain clouds intertwined with streaks of lightning, with red feet, with a red muzzle, with a body pure, smooth, compact, and firmly knit like a mass of moonlight, because of being possessed of a head of dark colour like a crow's neck and like a sapphire, thus called "black-headed," because of being possessed of hair like muñja grass, smooth, round, and going straight, as if well arranged and placed, thus with a mane like muñja grass, able to travel through the sky, a king of horses named Valāhaka, having come, stands established in that place. All the remainder should be understood by the method stated in the elephant treasure. With reference to such a horse treasure, the Blessed One said beginning with "Furthermore."

Commentary on the Gem Jewel

Now, for the wheel-turning monarch for whom the horse treasure had thus become manifest, the jewel treasure comes from Mount Vepulla, four cubits in length, equal in measure to a cart-hub, decorated with two golden lotuses with clusters of perfectly pure pearls come out from the edge of the pericarp on both ends, attended by eighty-four thousand gems, as if pervading the splendour of a full moon surrounded by a host of stars. When it had thus arrived, having been placed in a net of pearls and raised into the sky to a height of sixty cubits by a series of bamboos, during the night-time its radiance pervades an area of one yojana in extent all around, by which that entire area becomes illuminated as if at the time of the break of dawn. Thereupon, farmers engage in agriculture, merchants in opening their shops, and the various craftsmen in their various activities, thinking it is day. Therefore it was said "Furthermore, monks, etc. the jewel treasure becomes manifest."

Commentary on the Woman Jewel

Now, for the universal monarch for whom the jewel treasure had thus become manifest, the woman treasure becomes manifest as the distinguishing cause of the distinction of sensual pleasure in his domain. They either bring his queen-consort from the royal family of the Madda kings, or she comes of her own accord from Uttarakuru through the power of merit. But the remaining excellence of hers has come in the Pāḷi text itself by the method beginning with "Furthermore, monks, for the wheel-turning monarch a woman treasure becomes manifest - lovely, beautiful."

Therein, "lovely" means she has a form exceeding the fulfilment of her bodily proportions. "Beautiful" means being seen she satisfies the eyes; therefore she is one who should be seen even by abandoning other duties and distractions. "Pleasing" means being seen she gladdens the mind through pleasure. "The highest" means the highest because of thus bringing about confidence. "Beauty of complexion" means beauty of colour. "Endowed with" means possessed of. Or "lovely" because she is not too tall and not too short; "beautiful" because she is not too thin and not too stout; "pleasing" because she is not too dark and not too fair. "Endowed with the highest beauty of complexion" because she has surpassed human beauty and not attained divine beauty. For the radiance of beauty of human beings does not emanate outwards; that of the gods emanates very far; but the radiance of her body illuminates an area measuring twelve cubits.

And in the terms beginning with "not too tall," by the first pair the excellence of height is stated, by the second pair the excellence of girth is stated, and by the third pair the excellence of complexion is stated. Or by these six the absence of bodily deficiency is stated, and by "surpassing human beauty" the excellence of body is stated.

"Cotton-wool or silk-cotton" means the bodily touch is like that of cotton-wool that has been placed in clarified butter and kept, and carded a hundred times, or silk-cotton carded a hundred times. "In the cold" means at the time when the king is cold. "In the heat" means at the time when the king is hot. "The fragrance of sandalwood" means the fragrance of yellow sandalwood that is always well-ground, fresh, and blended with the four kinds of aromatics wafts from her body. "The fragrance of waterlilies" means from her mouth, at the times of laughing and speaking, the exceedingly sweet fragrance of a blue waterlily as if just bloomed at that very moment wafts forth.

Now, in order to show conduct befitting her bodily excellence endowed with the excellence of form, touch, and fragrance, "that" and so on beginning with "now" was said. Therein, "one who rises before" means having seen the king, she rises first from the seat where she was sitting, as if burnt by fire. "One who retires after" means when he is seated, having performed the duties such as fanning that king with a palm-leaf fan, she lies down and sits down afterwards. "Obedient to his wishes" means she responds to his wishes saying "What shall I do, Sire?" "One who conducts herself agreeably" means she conducts herself and acts only in what is agreeable to the king. "One who speaks pleasantly" means whatever is dear to the king, that alone she speaks.

Now, in order to show that "her conduct is solely out of purity of disposition, not out of fraudulence," he said beginning with "Now, that." Therein, "does not transgress" means she does not go beyond, does not behave transgressively; she does not desire even in thought any other man - thus it has been said. Therein, those qualities stated of her at the beginning such as "lovely" and so on, and at the end such as "one who rises before" and so on, are merely her natural qualities. But those beginning with "surpassing human beauty" should be understood as having arisen through the power of former actions, beginning from the manifestation of the wheel treasure, in dependence on the merit of the universal monarch. Or alternatively, even the loveliness and so on became complete in all respects beginning from the manifestation of the wheel treasure. Therefore he said "such a woman treasure becomes manifest."

Commentary on the Householder Jewel

Now, for the wheel-turning monarch for whom the woman treasure had become manifest, the householder treasure becomes manifest for the purpose of comfortably carrying out the functions to be done with wealth. He is by nature itself of great wealth, born in a family of great wealth; he is a millionaire householder who increases the king's heap of wealth. And for him a divine eye born of the result of action becomes manifest, combined with the power of the wheel treasure, by which he sees treasure within the earth within a distance of a yojana. He, having seen that wealth, with a satisfied heart, having gone and having offered the king with wealth, accomplishes all the affairs to be done with wealth. Therefore it was said "Furthermore, monks, etc. such a householder treasure becomes manifest."

Commentary on the Adviser Jewel

Now, for the wheel-turning monarch for whom the householder treasure had become manifest, the adviser treasure, able to arrange all duties, becomes manifest. He is the king's eldest son. By his very nature he is wise, experienced, and intelligent, but in dependence on the king's power of merit, through the power of his own actions, knowledge of others' minds arises in him. By which he is able, having known the disposition of minds of the royal assembly of twelve yojanas, to define what is harmful and what is beneficial for the king. He too, having seen that power of his own, with a satisfied heart, invites the king to admonish with advice on all duties. Therefore it was said "Furthermore, etc. the adviser treasure becomes manifest." Therein, "to establish what should be established" means to establish what should be established in each and every position.

259. "Promoting good digestion" and so on has been stated above already.

260. "By a winning throw" means by a lucky cast. "A great mass of wealth" means two or three hundred thousand all at once. "The entire complete plane of the wise person" means the wise person, having fulfilled the three kinds of good conduct, is reborn in heaven; from there, coming to the human world, he is reborn in the achievement of family, beauty and wealth; established there, having fulfilled the three kinds of good conduct again, he is reborn in heaven once more - this is the whole complete plane of the wise person. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

The commentary on the Bālapaṇḍita Sutta is completed.

10.

Commentary on the Devadūta Sutta

261. "Thus have I heard" is the Discourse on the Divine Messengers. Therein, "two houses" and so on has been explained in detail in the Assapura Sutta.

262. "Reborn in hell": the Blessed One sometimes begins the teaching from hell and brings it to an end with the heavenly world, and sometimes begins from the heavenly world and brings it to an end with hell. If he wishes to speak by expanding on the achievement of heaven, he speaks of the suffering of hell in part, speaks of the suffering of the animal realm, the suffering of the sphere of ghosts, and the achievement of the human world in part, and expands only on the achievement of heaven. If he wishes to speak by expanding on the suffering of hell, he speaks of the achievement in the heavenly world and the human world, and the suffering in the animal realm and the sphere of ghosts in part, and expands only on the suffering of hell. He, wishing to expand on the suffering of hell in this discourse, therefore begins the teaching from the heavenly world and brings it to an end with hell. Having spoken of the achievements of the heavenly world and the human world, and the sufferings of the animal realm and the sphere of ghosts in part, in order to speak of the suffering of hell in detail, he said beginning with "Then him, monks, the guardians of hell."

Therein, certain elder monks say: "There are no such things as guardians of hell; just like a machine, action itself carries out the torture." That view of theirs has been refuted in the Abhidhamma itself by the method beginning with "Are there guardians of hell in hell? Yes. And are there torturers?" For just as in the human world there are those who carry out the torture of punishment, just so in hell there are guardians of hell. "Of King Yama": King Yama is a king of the mansion-dwelling ghosts. At one time he experiences the achievement of a divine mansion, divine wish-fulfilling trees, divine pleasure gardens, divine dancers, and so on; at another time the result of action. He is a righteous king. And he is not just one; rather, at the four gates there are four persons. "I did not see": he speaks thus with reference to the absence of any divine messenger sent to his presence. Then Yama, having known "this one does not discern the meaning of what has been said," wishing to make him discern, said beginning with "Hey."

"Subject to birth" means having the intrinsic nature of birth, not released from birth, meaning "birth exists within me myself." In what follows, beginning with "subject to ageing," the same method applies.

263. "Having cross-questioned about the first divine messenger": here a young boy in meaning speaks thus: "Look, sirs, I too have hands and feet like you, but I am fallen into my own urine and excrement, I am unable to get up and bathe by my own nature, I am one with a soiled body, I am unable even to say 'bathe me'; because of not being released from birth I have become such. But it is not I alone; you too are not released from birth. For just as for me, so too for you birth will come; therefore, before its arrival, do good." Therefore this one became known as a divine messenger; the meaning of the word, however, has been stated in the Maghadeva Sutta.

"The second divine messenger": here too a being decrepit with ageing in meaning speaks thus - "Look, sirs, I too was young like you, accomplished with thigh-strength, arm-strength, and speed; those achievements of strength and speed have disappeared from me; even though my hands and feet exist, they do not perform the function of hands and feet; because of not being released from ageing I have become such. But it is not I alone; you too are not released from ageing. For just as for me, so too for you ageing will come; therefore, before its arrival, do good." Therefore this one became known as a divine messenger.

"The third divine messenger": here too a sick being in meaning speaks thus - "Look, sirs, I too was healthy like you, but now I am struck by illness, fallen into my own urine and excrement, I am unable even to get up, even though my hands and feet exist, they do not perform the function of hands and feet; because of not being released from illness I have become such. But it is not I alone; you too are not released from illness. For just as for me, so too for you illness will come; therefore, before its arrival, do good." Therefore this one became known as a divine messenger.

265. "The fourth divine messenger": here, however, either the bodily punishments should be taken as the divine messengers, or the torturers. Therein, on the side of the bodily punishments, the thirty-two bodily punishments, to begin with, in meaning speak thus - "We, when arising, do not arise in trees or in rocks; we arise in the bodies of those like you. Therefore, before our arising, do good." Therefore these have become called divine messengers. The torturers too in meaning speak thus - "We, inflicting the thirty-two bodily punishments, do not inflict them upon trees and so on; we inflict them upon beings like you only. Therefore, before our inflicting bodily punishments upon you, do good." Therefore these too have become called divine messengers.

266. "The fifth divine messenger": here a deceased being in meaning speaks thus - "Look, sirs, at me thrown into a charnel grove, having reached the state of bloatedness and so on; because of not being released from death I have become such. But it is not I alone; you too are not released from death. For just as for me, so too for you death will come; therefore, before its arrival, do good." Therefore this one became known as a divine messenger.

But who receives this cross-questioning by the divine messengers, and who does not? Whoever has done much evil, he, having gone, is simply reborn in hell. But whoever has done a small evil deed, he receives it. For just as when they seize a thief together with his goods, they simply carry out the punishment, they do not hold a trial. But one seized after investigation they lead to the place of judgment; he receives a judgment. This is comparable to that. For those of small evil deeds remember by their own nature, and they also remember when being reminded.

Therein, a Tamil named Dīghajayanta remembered by his own nature. It is said that Tamil venerated the open-air shrine at the Sumanagiri monastery with a red cloth. Then, having been reborn in the vicinity of the Ussada hell, upon hearing the sound of the fire's flames, he recollected the cloth he had offered; he, having departed, was reborn in heaven. Another too, while giving a plain cloth to his son who was a young monk, placed it at his feet; at the time of death he took a sign in the crackling sound; he too, having been reborn in the vicinity of the Ussada hell, having recollected that cloth through the sound of the flames, was reborn in heaven. Thus, for now, having remembered wholesome action by one's own nature, one is reborn in heaven.

But when one does not remember by one's own nature, he asks about the five divine messengers. Therein, someone remembers through the first divine messenger, someone through the second and so on. But whoever does not remember even through all five, King Yama himself reminds him. It is said that a certain minister, having venerated the Great Shrine with a pot of jasmine flowers, gave the merit to Yama; him, having been reborn in hell through unwholesome action, they led to the presence of Yama. When he did not remember any wholesome deed even through all five divine messengers, Yama, looking himself, having seen - reminded him: "Did you not venerate the Great Shrine with a pot of jasmine flowers and give the merit to me?" He, having remembered at that time, went to the heavenly world. But when Yama, even having looked himself, does not see - he remains silent, thinking "This being will indeed experience great suffering."

267. "The great hell" means in the Avīci great hell. But what is its measure? The interior is a hundred yojanas in length and in breadth. The floor is of iron, the roof is of iron, and each wall is nine yojanas thick. A flame arisen from the eastern wall, having seized the western wall and having pierced through it, goes a hundred yojanas beyond. In the remaining directions too, the same method applies. Thus, by way of the extent of the net of flames, in length and breadth there are three hundred and eighteen yojanas, in circumference there are nine hundred and fifty-four yojanas, and all around together with the projections there are ten thousand yojanas.

268. "When pulled out it is just the same" - here the stepped-upon foot, as long as it is standing firm, cannot be pulled out at all. But here the meaning is - beginning from below it burns, beginning from above it is on fire; thus at the time of stepping it appears to be burning, at the time of pulling out it is just the same; therefore it was stated thus. "Has arrived far" means he has arrived at many hundreds and thousands of rainy seasons.

But why has this hell come to be termed Avīci? "Vīci" is called an interval; and there, there is no interval of fire-flames, or of beings, or of suffering. Therefore it has come to be termed Avīci. For from its eastern wall a flame arisen, interweaving, having gone a hundred yojanas, having pierced through the western wall, goes a hundred yojanas beyond. In the remaining directions too, the same method applies.

Devadatta was reborn in the midst of these six flames; his individual existence was a hundred yojanas in measure; his two feet had entered the iron ground up to the ankles, his two hands had entered the iron walls up to the wrists, his head had entered the iron roof up to the eyebrow bone; from the lower part one iron stake, having entered and piercing through the body, had entered the roof; a stake emerging from the eastern wall, having pierced through the heart, had entered the western wall; a stake emerging from the northern wall, having pierced through the ribs, had entered the southern wall. Because he offended against the Tathāgata who is motionless, he is tormented having become motionless; because of the correspondence with his action, such was born. Thus, because of the uninterruptedness of the flames, it is named Avīci.

But inside it, in the space of a hundred yojanas, beings are without interval, like flour filled in after pounding in a measuring vessel; it should not be said "in this place there is a being, in this place there is not"; there is no end of those walking, standing, sitting, and lying down; whether walking or standing or sitting or lying down, they do not obstruct one another. Thus, because of the uninterruptedness of beings, it is Avīci.

But at the body door, six consciousnesses accompanied by equanimity arise, and one accompanied by pain. Even this being so, just as when six drops of honey are placed on the tip of the tongue and one drop of molten copper is placed, because of the intensity of the burning that alone is discerned, and the others become negligible; so too, because of the intensity of the burning, suffering alone here is continuous, and the others are negligible. Thus, because of the uninterruptedness of suffering, it is Avīci.

269. "Great" means a hundred yojanas. "He falls there" means one foot is in the great hell, one falls down into the excrement hell. "Needle-mouthed" means having mouths similar to needles; they are the measure of an elephant's neck or the measure of a single-trough boat.

"Hot ashes hell" means a hell of burning ashes, measuring a hundred yojanas, inside filled with embers smoothed to the level of a pinnacle building, where those who have fallen sink down to the very bottom, like axes, adzes, stones, and so on thrown onto a heap of millet.

"They make him climb" means they make him climb by striking with iron rods. At the time of their climbing up, those thorns face downward; at the time of climbing down, they face upward.

"Stirred by the wind" means moved by the wind produced by kamma. "They cut off even the hand" means they cut by pounding, like meat on a board. If he gets up and runs away, an iron wall arises and surrounds him, and razor blades arise from below.

"River of caustic water" means the river named Vetaraṇī, a river of copper. There are iron lotus leaves with rough sand, below are razor blades, and on both banks are cane creepers and kusa grass. "There he experiences painful, sharp, severe" means there, being carried upward and downward, he is cut by the lotus leaves. He is pierced by the thorns of the rough sand shaped like crossroads, he is split by razor blades, on both banks he is lacerated by kusa grass, he is dragged by cane creepers, and he is split by sharp spears.

270. "With a red-hot iron spike" means when he has said "I am hungry," having filled a large metal basket with metal balls, they approach him. He, having known the nature of the metal balls, presses his teeth together. Then they open his mouth with a red-hot iron spike. With streams of molten copper, having brought molten copper in a large metal cauldron, they do just the same. "Again into the great hell" means thus, beginning from the fivefold binding up to the drinking of molten copper, and beginning from the drinking of molten copper, having again caused the fivefold binding and so on, they throw him into the great hell. Therein, someone is released by the fivefold binding itself, someone by the second, someone by the third, someone is released by the drinking of molten copper; but when the action is not exhausted, they throw him again into the great hell.

But a certain young monk, while learning this discourse - "Venerable sir, do they throw a being who has experienced so much suffering again into the great hell?" he said. "Yes, friend, when the action is not exhausted, they do so again and again." "Let the recitation stand, venerable sir, teach just the meditation subject." Having had the meditation subject taught, having become a stream-enterer, having come back, he took up the recitation. There is no counting of others too who, having set aside the recitation at this point, attained arahantship. And this discourse is indeed unchanging for all Buddhas.

271. "Having gone to an inferior bodily existence" means having gone to an inferior body. "In clinging" means in the grasping of craving and wrong view. "The origin of birth and death" means being the cause of birth and death. "Without clinging" means without clinging to the four kinds of clinging. "In the extinction of birth and death" means they become liberated in Nibbāna, which is termed the extinction of birth and death.

"Perfectly quenched in this very life" means quenched in the present life, in this very individual existence, by the quenching of all mental defilements. "They have overcome all suffering" means they are said to have gone beyond all suffering.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Devadūta Sutta is completed.

The commentary on the third chapter is completed.

4.

The Chapter on Analysis

1.

Commentary on the Bhaddekaratta Sutta

272. "Thus have I heard" is the Discourse on the Auspicious Single Night. Therein, "of one who has an auspicious night" means of an auspicious single night because of being endowed with the pursuit of insight. "Synopsis" means the matrix. "Analysis" means what is to be analysed in detail.

"The past" means the five aggregates in the past. "Should not pursue" means one should not follow after through craving and wrong view. "Should not long for" means one should not desire through craving and wrong view. "What is past" - this here is a word expressing reason. Because whatever is past, that is abandoned, ceased, and passed away, therefore one should not follow after it again. And because whatever is future, that is unattained, unborn, and unproduced, therefore one should not desire even that.

"There and there" means whoever sees with insight the present phenomenon too, wherever he has arisen, right there and there, through the seven observations beginning with the observation of impermanence, or in the forest and so on, he sees with insight right there and there. "Unshakable, unagitated" - this is said for the purpose of showing insight and counter-insight. For insight is not shaken and not agitated by lust and so on, thus it is unshakable and unagitated; one should develop it, increase it, see with counter-insight - this is what is meant. Or alternatively, Nibbāna is not shaken and not agitated by lust and so on, thus it is unshakable and unagitated. Knowing that, a wise monk should develop it - the meaning is that he should increase it by again and again attaining the respective fruition attainment having that as its object.

But for the purpose of his developing - "Today itself the effort should be made" means the energy which has obtained the name "ardour" through the scorching and tormenting of the mental defilements should be exerted this very day. "Who knows death tomorrow" means who knows whether there will be life or death tomorrow. "Today itself I will give a gift, or I will observe morality, or else I will perform some wholesome deed" - for without producing the thought "There is delay for today; I will do it tomorrow or the following day," "I will do it this very day" - thus it shows that energy should be exerted. "With his great army" means the many causes of death such as fire, poison, weapons and so on are his army; by the power of that great army, with Death who has a great army, of such a nature, one cannot say "Wait for a few days while I perform my own supportive deeds such as worship of the Buddha and so on." Thus there is no bargaining reckoned as the display of friendly intimacy, nor reckoned as the offering of a bribe saying "Take this hundred or thousand and wait for a few days," nor reckoned as a massing of forces saying "I will ward him off with this massing of forces." For "bargaining" is the name for the display of friendly intimacy, the offering of bribes, and the massing of forces; therefore this meaning is stated.

"Unwearied" means not lazy, industrious. Because of having practised thus, the single night would be auspicious - thus "one who has an auspicious night." Thus that person who has practised thus - "This one has an auspicious night." The Buddha-sage, peaceful through the stilling of lust and so on, declares.

273. In "of such matter" and so on, "I was of the colour of a sapphire even though being dark" - thus, "I was of such matter" is by way of pleasant matter only. "Of such feeling" is by way of wholesome, pleasant, and pleasurable feeling only. "I was of such perception, of such activities, of such consciousness in the past period of time" is by way of perception and so on that are associated with that only.

Therein, "pursues delight" means one pursues, continues rolling on, craving regarding those things such as matter and so on. But by way of inferior matter and so on, one does not imagine "I was of such matter" etc. "I was of such consciousness."

"Does not pursue delight" means one does not continue rolling on craving or wrong view associated with craving.

274. In the phrases beginning with "May I be of such matter" and so on as well, the pursuing of delight, which is reckoned as the occurrence of craving and wrong view by way of that pleasing matter and so on, should be understood in just the same way.

275. "And how, monks, is one drawn away regarding present phenomena?" - this is said for the purpose of the analytic explanation of the synopsis "And whoever sees with insight the present phenomenon, there and there; unshakable, unagitated." Certainly, here it might be said "And how, monks, does one not see with insight the present phenomenon?" and so on; but since insight has been spoken of as "unshakable" and "unagitated," therefore, in order to show the absence and presence of that very insight, having extracted the matrix as "is drawn away," the detailed exposition was stated. Therein, "is drawn away" means due to the absence of insight, one is dragged by craving and wrong view. "Is not drawn away" means by the presence of insight, one is not dragged by craving and wrong view. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bhaddekaratta Sutta is completed.

2.

Commentary on the Ānandabhaddekaratta Sutta

276. "Thus have I heard" is the Discourse on Ānanda and the Auspicious Single Night. Therein, "having emerged from seclusion" means having emerged from fruition attainment. "Who now, monks" - he asked, even though knowing, for the purpose of bringing up the discussion.

278. "Good, good!" - he gave applause to the Elder. "Good indeed have you" - he said praising the teaching because it was spoken with coherent phrases and sentences that were pure. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Ānandabhaddekaratta Sutta is completed.

3.

Commentary on the Mahākaccānabhaddekaratta Sutta

279. "Thus have I heard" is the Discourse on Mahākaccāna and the Auspicious Single Night. Therein, "Tapoda Monastery" means in a monastery so named on account of a lake of hot water. Beneath the Vebhāra mountain, it is said, there is a serpent realm of the earth-dwelling serpents, five hundred yojanas in extent, similar to the world of the gods, endowed with a floor made of precious stones and with parks and pleasure groves; there, at the playing place of the serpents, is a great lake, and from there flows a river named Tapodā, boiling and with hot water. But why did it become like this? Surrounding Rājagaha, it is said, is a great realm of ghosts; there, between two great iron-cauldron hells, this Tapodā comes, therefore it flows boiling. And this too was said - "From where this hot spring flows, monks, that lake has clear water, cool water, sweet water, white water, has good landing places, is delightful, abounds in fish and turtles, and wheel-sized lotuses bloom there. But this hot spring, monks, comes through the interval between two great hells; therefore this hot spring flows boiling." But at the place directly facing this monastery, a great lake arose from there; by virtue of its name, this dwelling is called the Tapoda Monastery.

280. "Samiddhi" - for that elder's individual existence was, it is said, prosperous, handsome, and pleasing; therefore he came to be termed "Samiddhi." "Fundamental to the holy life" means what has become the preliminary practice, the beginning of the holy life of the path. "Having said this, the Fortunate One, having risen from his seat" - this should be expanded in the very manner stated in the Madhupiṇḍika Sutta.

282. "Thus my eye" - in this discourse, it is said, the Blessed One established the matrix by way of the twelve sense bases only. The Elder too, having obtained the method thus: "By the Blessed One, in the two discourses below and in the fourth above - in these three discourses, the matrix and the analysis were made by way of the five aggregates, but here the matrix was established for the purpose of analysing by way of the twelve sense bases only" - spoke thus. But by the Elder who obtained this method, a weighty thing was done, a footprint was shown where there was no footprint, a footprint was made in space; therefore the Blessed One, with reference to this very discourse - "This is the foremost, monks, of my disciples who are monks, of those who analyse in detail the meaning of what has been spoken in brief, that is to say, Mahākaccāna" - established him in the foremost position. Here, however, "eye" means eye-sensitivity. "Forms" means forms originating from four sources. By this method the remaining sense bases too should be understood. "Consciousness" means consciousness of attachment. "Delights in that" means one delights in that eye and forms by way of craving and wrong view. "Follows after" means one follows after by way of craving and wrong view.

"Thus my mind was in the past period of time, thus mental phenomena" - here, however, "mind" means the life-continuum consciousness. "Mental phenomena" means the three-plane mind-object.

283. "Directs" means one established by way of aspiration. "By reason of aspiration" means by the cause of establishing aspiration. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahākaccānabhaddekaratta Sutta is completed.

4.

Commentary on the Lomasakaṅgiyabhaddekaratta Sutta

286. "Thus have I heard" is the Discourse on Lomasakaṅgiya and the Auspicious Single Night. Therein, "Lomasakaṅgiya" - this one was, it is said, an elder named Aṅga, but because of the slightly hairy appearance of his body, he became well-known as Lomasakaṅgiya. "Candana the young god" - in the time of the perfectly Self-awakened One Kassapa, it is said, there was a lay follower named Candana, wealthy, of great riches, who, having venerated the Three Jewels with the four requisites, was reborn in the heavenly world; by his former name he came to be termed Candana the young god. "On the Paṇḍukambala stone" means on the red-blanket stone. Its colour, it is said, was like a heap of red China-rose flowers, just like a red blanket; therefore it is called "the Paṇḍukambala stone."

But when did the Blessed One dwell there? In the seventh year after attaining enlightenment, at Sāvatthī, on the full moon day of the month of Āsāḷhī, having performed the Twin Miracle in the midst of an assembly of twelve yojanas, having descended and sat down on the excellent Buddha-seat prepared at the foot of the Kaṇḍamba tree, having lifted the great multitude out of the great difficulty by the teaching of the Teaching, since Buddhas, having performed a wonder, do not dwell in the human realm, therefore, while that multitude was still watching, having stepped forth, he entered the rains retreat on the Paṇḍukambala stone at the foot of the Pāricchattaka tree in the Tāvatiṃsa realm; at that time he dwelt.

"There the Blessed One" means the Blessed One dwelling there, surrounded by deities gathered together from mostly ten thousand world-circles, making his mother a bodily witness, while teaching the Canon of the Higher Teaching, for the purpose of generating a sense of urgency in the gods who were unable to penetrate the deep, subtle discourse on the distinction between materiality and immateriality pertaining to the three characteristics, spoke now and then the synopsis and analysis of one who has an auspicious night. Therein this young god, while learning, learnt these verses together with the analysis; but because the state of divinity has negligence as its foundation, being oppressed by divine objects, he gradually forgot the discourse and remembered only the verses. Therefore he said "Thus, monk, I remember the verses on one who has an auspicious night."

In the passage beginning with "Learn, you" and so on, one who sits silently and listens is called "learning"; one who rehearses verbally is called "mastering thoroughly"; one who recites to others is called "remembering." The remainder here is clear in itself.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Lomasakaṅgiyabhaddekaratta Sutta is completed.

5.

Commentary on the Cūḷakammavibhaṅga Sutta

289. "Thus have I heard" is the Shorter Discourse on the Analysis of Action. Therein, "Subha" - he was, it is said, handsome and pleasing; therefore, because of the beauty of his limbs, they gave him the very name "Subha." "Young man" - they called him thus in his youth, and even in old age he is called by that very conventional expression. "Son of Todeyya" means the son of the brahmin named Todeyya, the royal chaplain of King Pasenadi. It is said that not far from Sāvatthī there is a village named Tudi; because of his lordship over that, he came to be reckoned as "Todeyya." He was of great riches, with a fortune of eighty-seven crores, supremely miserly; having thought "For one who gives, there is truly no non-diminishing of wealth," he gives nothing to anyone. And this too was said -

Thus he trained him only in non-giving. Without giving even a morsel of rice gruel or a spoonful of food to the Perfectly Self-awakened One dwelling in the neighbouring monastery, having died through greed for wealth, he was reborn as a dog in that very house. Subha was exceedingly fond of that dog; he feeds it with the very food he himself eats, and lifting it up, makes it lie on an excellent bed. Then one day the Blessed One, towards the break of dawn, surveying the world, having seen that dog - "The brahmin Todeyya, through greed for wealth, has been reborn as a dog in his own house. Today, when I have gone to Subha's house, having seen me, the dog will bark; then I shall speak one word to him; he, thinking 'The ascetic Gotama knows me,' having gone, will lie down at the fireplace. On that account there will be a friendly conversation between Subha and me; he, having heard the Teaching, will become established in the refuges; but the dog, having died, will be reborn in hell" - having known this state of the young man's becoming established in the refuges, the Blessed One, on that day, having attended to his toilet, alone entered the village, and when the young man had gone out, entered that house for almsfood.

The dog, having seen the Blessed One, barking, went near the Blessed One. Thereupon the Blessed One said this to him - "Todeyya, formerly too, having treated me with contempt saying 'sir, sir,' you were born as a dog; now too, having barked, you will go to Avīci." The dog, having heard that - Thinking "The ascetic Gotama knows me," becoming remorseful, having bent his neck, lay down in the ashes inside the oven. The people, having lifted him up, were not able to make him lie on the bed. Subha, having come - Said: "By whom was this dog removed from the bed?" The people, having said "By no one," reported that incident. The young man, having heard - "My father was reborn in the Brahma world; there is no dog named Todeyya. But the ascetic Gotama makes my father a dog; whatever comes to his mouth he speaks" - having become angry, wishing to refute the Blessed One by means of lying, having gone to the monastery, asked about that incident.

The Blessed One too, having told him in the same way, said for the purpose of proving the truth - "But is there, young man, wealth not declared by your father?" "There is, Master Gotama, a golden garland worth a hundred thousand, golden slippers worth a hundred thousand, a golden bowl worth a hundred thousand, and a hundred thousand coins." "Go, having fed that dog milk-rice with little water, having placed him on the bed, at the time when he has slightly fallen asleep, ask him; he will tell you everything. Then you will know him - 'This is my father.'" The young man - "If it turns out to be true, I shall obtain the wealth; if not, I shall refute the ascetic Gotama by means of lying" - pleased by both reasons, having gone, did accordingly. The dog - Having cried thinking "I have been recognised by him," making the sound "huṃ huṃ," having gone to the place where the wealth was hidden, having dug the earth with his paw, gave a sign. The young man, having taken the wealth - "That which is concealed by existence, such a subtle interval of rebirth, is obvious to the ascetic Gotama; certainly he is omniscient" - with a gladdened mind towards the Blessed One, prepared fourteen questions. He was, it is said, a student of the science of bodily marks; therefore this occurred to him - "Having taken this present of the Teaching, I shall ask the ascetic Gotama questions" - on a second visit he approached the Blessed One. But the Blessed One, answering the questions asked by him all at once, said beginning with "owners of their actions" and so on.

Therein, "owners of their actions" means action is their own, their own property. "Heirs to their actions" means heirs of action; the meaning is that action is their inheritance, their property. "They originate from their actions" means action is their origin, their cause. "Bound to their actions" means action is their relative; the meaning is their kinsman. "Have their actions as their refuge" means action is their refuge, their support. "That is to say, into the inferior and the superior" means this: "May you be inferior, may you be superior, may you be short-lived, may you be long-lived, etc. may you be unwise, may you be wise" - thus this division into the inferior and the superior, no one else does that; the meaning is that action itself thus divides beings. The young man did not perceive the meaning of what was spoken; it was as if a sweet had been placed before him with his face bound by a thick cloth covering. Dependent on conceit, it is said, thinking himself wise, he does not see one equal to himself. Then, in order to crush his conceit - "Let not this conceit arise in him: 'What does the ascetic Gotama teach? He teaches the very thing that I know'" - the Blessed One, thinking "I shall speak having made it difficult to penetrate from the very beginning; then he will request me: 'I do not know, Master Gotama; please teach me, making it clear in detail'; then I shall teach him at the time of being requested, and thus it will be beneficial for him" - spoke having made it difficult to penetrate.

Now he, making known his own state of not having penetrated, said beginning with "I do not indeed."

290. "Complete" means fulfilled. "Undertaken" means taken up, adhered to. "This is the practice conducive to short life, young man, that is to say, one who kills living beings" means this action of killing living beings, this is the practice conducive to short life.

But how does this bring about short life? For there are four kinds of action: obstructive, destructive, productive, and supportive. For when the obstructive action, having come during the occurrence of one reborn through powerful action, in meaning speaks thus - "If I had known first, I would not have allowed you to be reborn here; I would have caused you to be reborn in the four realms of misery alone. So be it, you are reborn wherever you are; I, the obstructive action, having oppressed you, shall make you sapless, juiceless, and worthless." Thenceforth it does such to him. What does it do? It brings up danger, it destroys wealth.

Therein, from the time of the child's arising in the mother's womb, there is no gratification or happiness for the mother; only oppression arises for the mother and father. Thus it brings up danger. But from the time of the child's arising in the mother's womb, the wealth in the house perishes through the power of kings and so on, like salt having reached water; the cows that fill a pot at milking do not give milk; gentle oxen become fierce, become one-eyed, become hunchbacked; disease falls upon the cattle herd; slaves and others do not obey commands; sown crops do not grow; what has gone to the house perishes in the house, what has gone to the forest perishes in the forest; gradually even bare food and clothing become difficult to obtain; there is no care for the pregnancy; at the time of delivery the mother's milk is cut off; the child, not receiving care, oppressed, becomes sapless, juiceless, and worthless. This is called obstructive action.

But for one reborn through action conducive to long life, destructive action, having come, cuts off the life span. For just as a man, having made a distance of eight usabhas, would shoot an arrow, and another, having struck it with a club just as it was released from the bow, would make it fall right there, so destructive action cuts off the life span of one reborn through action conducive to long life. What does it do? It causes one to enter a forest of thieves, lowers one into water with fierce fish, or else brings one to some dangerous place. This is called destructive action; "destructive" is also a name for this very same thing.

But the action that produces conception is called productive action. For one reborn in families of little wealth and so on, supportive action is called supportive action by means of bringing about accomplishment of wealth and so on.

Among these four, the first two are unwholesome only; productive action is both wholesome and unwholesome; supportive action is wholesome only. Therein, the action of killing living beings is conducive to short life through destructive action. Or the wholesome action done by one who kills living beings is not lofty, and is unable to produce conception with a long life span. Thus killing living beings is conducive to short life. Or it determines the conception itself and makes it short-lived, or through the volition at the conclusion one is reborn in hell, and through the preceding and subsequent volitions one becomes short-lived by the method stated.

"This is the practice conducive to long life, young man" - here, this action of abstaining from killing living beings, having come even during the occurrence of one reborn through slight action, in meaning speaks thus - "If I had known first, I would not have allowed you to be reborn here; I would have caused you to be reborn in the heavenly world itself. So be it, you are reborn wherever you are; I, the supportive action, shall make a support for you" - thus it provides support. What does it do? It removes danger, it produces wealth.

Therein, from the time of the boy's arising in the mother's womb, there is only happiness, only comfort for the mother and father. Whatever dangers from humans and non-humans there are by nature, all those depart. Thus it removes danger. But from the time of the boy's arising in the mother's womb, there is no measure of wealth in the house; treasure-pots rolling along enter the house from the front and from behind. The mother and father come into possession even of wealth deposited by others. The cows are rich in milk, the oxen are of gentle disposition, the crops succeed in the sowing places. Wealth associated with interest, or given temporarily, they bring back and give of their own accord without being urged; slaves and so on are easy to admonish, enterprises do not decline. The boy receives care from the time of the womb, and paediatric physicians are readily at hand. Born in a householder's family, he obtains the position of treasurer; born in the families of ministers and so on, he obtains the positions of general and so on. Thus it produces wealth. He, free from danger, possessed of wealth, lives long. Thus the action of abstaining from killing living beings is conducive to long life.

Or other wholesome action done by one who abstains from killing living beings is lofty, and is able to generate conception with long life; in this way too it is conducive to long life. Or it fixes the conception itself and makes it long-lived. Or by the volition at the conclusion, one is reborn in the heavenly world; by the preceding and subsequent volitions, one is long-lived in the manner stated. By this method the meaning should be understood in the answers to all the questions.

For the actions of harassing and so on too, having come during the course of existence, as if speaking in the same way in meaning, by oppressing and bringing to a state of being without wealth, and for one not obtaining care, by the production of disease and so on, or by the non-loftiness of wholesome action done by harassers and so on, or by the fixing of conception from the very beginning, or by the power of the preceding and subsequent volitions in the very manner stated, they produce much illness and so on; and just as abstaining from killing living beings, so also non-harassing and so on produce little illness and so on.

293. But here, "jealous" means one whose consciousness is associated with envy. "Resents" means one who offends by reproaching through the force of envy itself. "Binds envy" means like one tying a sheaf of barley, one keeps it as if having bound it so that it does not perish. "Of little influence" means having few followers; like an arrow shot at night, he is not discerned; having sat down with hands soiled after eating, he does not obtain even a water-giver.

294. "Is not a giver" means one is not a giver due to the power of stinginess. "By that action" means by that action of stinginess.

295. "One who should be paid respect" means a Buddha or an Individually Enlightened One or a noble disciple who is worthy of paying respect. In the case of "one who should be risen up for" and so on too, the same method applies. But in this answering of questions, obstructive and supportive actions should not be taken into account. For indeed, during the course of existence it is not possible to make one of low birth or of noble birth; but rather, having determined the conception itself, action conducive to low birth brings forth rebirth in a low family, and action conducive to noble birth in a noble family.

296. "Is not one who inquires" - here, however, by merely not inquiring one is not reborn in hell. But one who does not inquire does not know "this should be done, this should not be done"; not knowing, he does not do what should be done, and does what should not be done. Because of that he is reborn in hell, the other in heaven. "Thus indeed, young man, etc. That is to say, into the inferior and the superior" - the Teacher brought the teaching to its conclusion according to the sequence of connection. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Cūḷakammavibhaṅga Sutta is completed.

It is also called the Subha Sutta.

6.

Commentary on the Mahākammavibhaṅga Sutta

298. "Thus have I heard" is the Greater Discourse on the Analysis of Action. Therein, "vain" means hollow, fruitless. "Truth" means actual, factual. And this was not heard by him face to face, but in the Upāli Sutta - There is the statement spoken by the Blessed One: "I declare mental action to be more blameworthy for the performance of evil action, for the continuation of evil action, not so bodily action, not so verbal action." That talk became well-known among the sectarians; having taken that up, he speaks. "And there is that attainment" - this - He speaks with reference to the discussion on the cessation of perception that arose in the Poṭṭhapāda Sutta: "How, good sir, does the cessation of perception occur?" "Feels nothing" means he does not feel even a single feeling. "But there is indeed" - the elder monk allows with reference to the attainment of cessation. "Should be protected" means should be guarded by freeing from censure. "Volition belongs to it" thus "intentional"; the meaning is having done a deliberate, purposeful, intentional action. "Suffering, he" - the elder monk speaks thus with the perception that "the wandering ascetic asks with reference to the unwholesome only."

"I have not even seen" - the Blessed One, even in fourfold darkness, sees with the physical eye alone any activity even as small as a sesame seed at a place a yojana all around; and this wandering ascetic dwells not far away, within a distance of about a gāvuta; why did the Blessed One say thus? He said thus with reference to seeing by meeting.

299. "Udāyī" means Lāḷudāyī. "That is in suffering" means all that is nothing but suffering. Thus, with reference to this suffering of the round of rebirths, suffering of defilements, and suffering of activities, he asks "if, venerable sir, it were spoken by the Blessed One."

300. "Way of questioning" means the way of questioning through questions. "Emerging" means bringing out the head. "Will emerge unwisely" means will bring out the head by wrong means. And the Blessed One, knowing this, knew it neither by the divine eye, nor by the knowledge of others' mental states, nor by the knowledge of omniscience, but understood it by his intention alone. For the intention of one who is speaking is easily understood; one wishing to speak raises the neck, moves the jaw, his mouth trembles, and he is unable to settle down. The Blessed One, having seen that indication of his, understood just by observing: "This Udāyī is unable to settle down; whatever is untrue, that very thing he will speak." "From the very beginning" means at the very beginning. "Three feelings" means "What does he feel?" By the one asking, having determined thus "I am asking about the three feelings," the three feelings were asked about. "To be experienced as pleasant" means being a condition for pleasant feeling. The same method applies in the remaining ones too.

And here, the four volitions associated with consciousness accompanied by pleasure from sensual-sphere wholesome, and the volition of the three lower meditative absorptions - thus, because of generating pleasant feeling at conception and in the course of existence, it is called action to be experienced as pleasant. And here, the sensual-sphere invariably generates pleasure at conception alone, but during the course of existence, with a desirable-neutral object, it generates neither-unpleasant-nor-pleasant too.

Unwholesome volition, because of generating only suffering at conception and in the course of existence, is called action to be experienced as unpleasant. This invariably generates suffering only during the course of existence at the body door; elsewhere, neither-unpleasant-nor-pleasant too. But that feeling has come to the designation of "unpleasant" because it arises only with undesirable, undesirable-neutral objects.

But from sensual-sphere wholesome, the four volitions associated with consciousness accompanied by equanimity, and from fine-material-sphere wholesome, the volition of the fourth meditative absorption - thus, because of generating the third feeling at conception and in the course of existence, it is called action to be experienced as neither-unpleasant-nor-pleasant. And here, the sensual-sphere invariably generates neither-unpleasant-nor-pleasant at conception alone, but during the course of existence, with a desirable object, it generates pleasure too. Furthermore, action to be experienced as pleasant is applicable by way of both conception and the course of existence; likewise that to be experienced as neither-unpleasant-nor-pleasant; that to be experienced as unpleasant is applicable only by way of the course of existence. But by way of this, all is applicable only by way of the course of existence.

"This is the time, Blessed One" - the Elder, thinking that the Tathāgata had shown an inclination for the purpose of teaching the great analysis of action, and thinking "Having entreated the Tathāgata, I shall make the knowledge of the great analysis of action manifest to the community of monks," said thus through skilfulness in making connections. Therein, "the great analysis of action" means the great classification of action. Which four? Etc. Here, Ānanda, a certain person etc. "Is reborn in hell" - this is not the exposition of the knowledge of the great analysis of action, but rather the setting up of the matrix for the purpose of the exposition of the knowledge of the great analysis of action.

301. "Here, Ānanda, some ascetic or" is a separate connection. For here the Blessed One - began for the purpose of making known that "ascetics and brahmins possessing the divine eye, having made this their object, having obtained this condition, take up this view." Therein, "ardour" and so on are all five names for energy itself. "Concentration of mind" means the concentration of the divine eye. "He sees" means he sees by looking "where has that being been reborn." "Those who know otherwise" means those who know that "because of having fulfilled the ten wholesome courses of action, one is reborn in hell" - he says their knowledge is wrong. By this method, the meaning should be understood in all instances. "Understood" means obvious. "With tenacity" means with the tenacity of wrong view. "With adherence" means with adherence to views. "Having clung, he declares" means having determined and having taken it up, he declares.

302. "Therein, Ānanda": this too is not a vessel for the knowledge of the great analysis of action, but rather it is merely the setting up of the matrix for it. Here, however, this has been shown: in the statements of those possessing the divine eye, this much is allowed and this much is not allowed. Therein, "there" means among those four ascetics and brahmins. "This of his" means this statement of his. "Otherwise" means in a different manner. Thus, in the doctrines of these ascetics and brahmins, what is allowed in two instances and what is not allowed in three instances - in this way, what is allowed and what is not allowed should be understood everywhere.

303. Having thus shown what is allowed and what is not allowed in the statements of those possessing the divine eye, now analysing the knowledge of the great analysis of action, he said beginning with "Therein, Ānanda, that person."

"Either formerly he had done that" means the action which was seen being performed by this one possessing the divine eye, was done before that. For one is reborn in hell even by what was done formerly, one is reborn even by what was done afterwards, or else at the time of death - one is reborn even through wrong view such as "Khanda is supreme, Siva is supreme, the Grandfather is supreme, or the world was created by Issara and so on." "In this very life" means whatever therein is to be experienced in the present life, for that one experiences the result in this very life; whatever is to be experienced upon rebirth, for that one experiences it having been reborn; whatever is to be experienced from one life to another, for that one experiences the result in some other subsequent existence.

Thus this ascetic or brahmin saw one category of action and one category of result; the Perfectly Self-awakened One saw three categories of action and two categories of result not seen by this one. But combining what was seen and what was not seen by this one, he saw four categories of action and three categories of result. The knowledge that knows these seven states is called the Tathāgata's knowledge of the great analysis of action. In the second section, nothing was seen by the one possessing the divine eye, but by the Tathāgata three categories of action and two categories of result were seen. The knowledge that knows these five individual states too is called the Tathāgata's knowledge of the great analysis of action. In the remaining two sections too, the same method applies.

"Incapable" means unwholesome, devoid of what has come to be. "Appears incapable" means it overcomes and obstructs what is incapable - this is the meaning. For when much unwholesome action has been accumulated, the powerful action, having obstructed the result of the weak action, makes opportunity for its own result - this is both incapable and appears incapable. But having accumulated wholesome, unwholesome action is done near at hand; that, having obstructed the result of the wholesome, makes opportunity for its own result - this is incapable but appears capable. Even when much wholesome has been accumulated, the powerful action, having obstructed the result of the weak action, makes opportunity for its own result - this is both capable and appears capable. But having accumulated unwholesome, wholesome action is done near at hand; that, having obstructed the result of the unwholesome, makes opportunity for its own result - this is capable but appears incapable.

Furthermore, the meaning here should be understood by way of the manner of presenting itself. For this is what is meant: it shines forth from what is incapable, it presents itself - thus "appears incapable." Therein, four persons are stated by the method beginning with "that person who here is one who kills living beings." Among them, the action of the first is incapable and appears incapable; for that is incapable because of being unwholesome, and because of his being reborn in hell, it presents itself there as the unwholesome that has become the cause of rebirth there. The action of the second is incapable but appears capable; for that is incapable because of being unwholesome. But because of his being reborn in heaven, it presents itself to the heterodox as the wholesome that has become the cause of rebirth in heaven. In the other pair of actions too, the same method applies. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahākammavibhaṅga Sutta is completed.

7.

Commentary on the Saḷāyatanavibhaṅga Sutta

304. "Thus have I heard" is the Discourse on the Analysis of the Six Sense Bases. Therein, "should be known" means should be known through the path together with insight. "Mental examinations" means applied and sustained thought. For the mind that produces applied thought is what is intended here by "mind"; the explorations of mind are mental examinations. "Positions of beings" means the positions of beings dependent on the round of rebirths and the end of the round of rebirths. For here there are eighteen positions of the round of rebirths, and eighteen positions of the end of the round of rebirths; these too should be known through the path together with insight only. "Among trainers" means of those who teach the training in the conduct of elephant training and so on; the meaning is "of those who tame those to be tamed." The remainder will become clear in the analysis itself. "This is the synopsis" means this is the setting up of the matrix.

305. The eye sense base and so on were explained in detail in the Visuddhimagga. "Eye-consciousness" means there are two eye-consciousnesses as resultant of wholesome and unwholesome. The same method applies in the remaining sensitive-matter consciousnesses too. But setting aside these ten, the remainder here is called mind-consciousness.

"Eye-contact" means contact at the eye. This is a designation for contact associated with eye-consciousness. The same method applies in the remaining ones too.

"Having seen a form with the eye" means having seen a form with eye-consciousness. The same method applies everywhere. "A basis for pleasure" means that which has become a cause by way of object for pleasure. "Explores" means one explores there by the occurrence of sustained thought, and applied thought associated with it too - by this method the eighteen mental examinations reckoned as applied and sustained thought should be understood. "Six explorations with pleasure" - here, however, because they explore together with pleasure, they are explorations with pleasure. The same method applies to the remaining two terms as well.

306. "Connected with the household life" means dependent on the types of sensual pleasure. "Connected with renunciation" means dependent on insight. "Desirable" means of those that are sought after. "Lovely" means of those that are desired. "Delightful" means the mind delights in them, thus they are delightful; of those delightful ones. "Connected with worldly gains" means connected with craving. "Past" means previously obtained. Granted that pleasure arises with reference to the present, but how does it arise regarding the past? Regarding the past too - "Just as I now experience a desirable object, so too I experienced formerly" - for one recollecting thus, powerful pleasure arises.

"Impermanence" means the characteristic of impermanence. "Change, fading away and cessation" means change by abandoning its natural state, fading away by disappearing, cessation by ceasing. "With right wisdom" means with the wisdom of insight. "This is called pleasure connected with renunciation" means this pleasure that has arisen - like a king looking at his own splendid achievement, having established insight and being seated, seeing the dissolution of activities, when the sharp, valiant insight knowledge is proceeding regarding the activities - is called "pleasure connected with renunciation." And this too was said -

"These" means these six pleasures connected with renunciation that have arisen for one who, when a desirable object has come into range at the six doors, having established insight by way of impermanence and so on, is seated.

307. "The past" - granted that displeasure arises for one who, having desired, does not obtain in the present, but how does it arise regarding the past? Regarding the past too, for one recollecting "Just as I now, having desired a desirable object, do not obtain it, so too formerly, having desired, I did not obtain" - powerful displeasure arises.

"For the unsurpassed deliverances" - the unsurpassed deliverance is arahantship; the meaning is for one who establishes aspiration for arahantship. "Plane" means the plane of arahantship. "Sets up longing" means for one who establishes aspiration. But this arises for one who establishes aspiration; thus, because it is rooted in aspiration, it was said "sets up longing." "These are the six displeasures connected with renunciation" - these are for one who, when a desirable object has come into range at the six doors, having established longing for arahantship, having set up insight by way of impermanence and so on for the achievement of that, is unable to arouse zeal - "This fortnight too, this month too, this year too, I was unable to attain arahantship" - for one who bewails thus, just as for the Elder Mahāsīva who dwelt in a cave at the edge of a village, the displeasures that have arisen by way of the flowing of streams of tears should be understood as the six displeasures connected with renunciation. The story, however, was expanded upon in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya, in the explanation of the Sakkapañha; one who wishes should take it from there.

308. "Equanimity arises": here equanimity means equanimity accompanied by ignorance. "Who has not conquered the limit" means because one who has eliminated the mental corruptions is called one who has conquered the limit, due to having stood having conquered the limit of mental defilements; therefore the meaning is one who has not eliminated the mental corruptions. "Who has not conquered the result" means here too, because only one who has eliminated the mental corruptions is called one who has conquered the result, due to having stood having conquered the result in the future entirely; therefore the meaning is one who has not eliminated the mental corruptions. "Who does not see the danger" means for one not seeing the danger, the distress. "These are the six equanimities connected with the household life" means these should be known as the six equanimities connected with the household life that have arisen thus at the six doors, when a desirable object has come into range, like a fly lurking on a ball of molasses, not going beyond forms and so on, stuck and fastened there.

"It does not go beyond form" means it does not surpass form; it remains there by the force of attachment. "These are the six equanimities connected with renunciation" means these should be known as the six equanimities connected with renunciation, associated with arisen insight knowledge, thus at the six doors, when a desirable and other objects have come into range, for one not being lustful towards the desirable, not being averse towards the undesirable, not being confused through not regarding improperly.

309. "Therein in dependence on this abandon this" means among those thirty-six positions of beings, in dependence on eighteen abandon eighteen - this is the meaning. Therefore - he said beginning with "Therein, monks, whatever six connected with renunciation." "In dependence on, having come to" means in dependence on and having come to by way of occurrence. "Thus there is the transcendence of those" means thus through the occurrence of those connected with renunciation, those connected with the household life are said to be overcome.

Having thus made one abandon the similar by the similar itself, now making one abandon the weak by the strong - he said beginning with "Therein, monks, whatever six pleasures connected with renunciation." Thus, by making one abandon displeasures connected with renunciation through pleasures connected with renunciation, and pleasures connected with renunciation through equanimities connected with renunciation, the abandoning of the weak by the strong has been spoken of.

But standing here, the discussion on equanimity should be known - for among the eight attainments, for four monks who have begun insight having made the first three meditative absorptions and also pure activities as a foundation, the preliminary-stage insight is either accompanied by pleasure or accompanied by equanimity, but the insight leading to emergence is accompanied by pleasure only. For five who have begun insight having made the fourth meditative absorption and so on as foundations, the preliminary-stage insight is just like the former. But the insight leading to emergence is accompanied by equanimity. With reference to this - it was said "whatever six equanimities connected with renunciation there are, in dependence on those, having come to those, whatever six pleasures connected with renunciation there are, abandon those." And not only is there this distinction of feeling in insight for a monk thus practising, but even on the noble path there is a distinction of meditative absorption factors, factors of enlightenment, and path factors as well.

But what defines this distinction? Some elders say the meditative absorption serving as a basis for insight defines; some say the aggregates that are the objects of insight define; some say the disposition of the individual defines. Even in their doctrines, it should be known that it is this very insight leading to emergence in the preliminary stage that defines. But the discussion for judgment here has been stated in the Visuddhimagga in the description of equanimity regarding activities itself.

310. "Of diversity" means different, many, manifold. "Based on diversity" means dependent on diverse objects. "Of unity" means one. "Based on unity" means dependent on a single object. But which equanimity is this? Below, ignorance-equanimity was stated; above, six-factored equanimity will be stated; here, two kinds of equanimity are taken up: serenity-equanimity and insight-equanimity.

Therein, because equanimity regarding material forms is one thing, and equanimity regarding sounds and so on is another; for the equanimity regarding material forms is not the same as that regarding sounds and so on. And equanimity regarding material forms takes only material form as its object, not sounds and so on. And apart from equanimity regarding material forms, one serenity-equanimity arises having made the earth kasiṇa its object, another the water kasiṇa and so on. Therefore, analysing the diversity and based on diversity, he said beginning with "There is, monks, equanimity regarding material forms." But because there are not two or three planes of infinite space or planes of infinite consciousness and so on, therefore, analysing the unity and based on unity, he said beginning with "There is, monks, equanimity based upon the plane of infinite space."

Therein, the equanimity of the plane of infinite space is based upon the plane of infinite space by way of association; the insight-equanimity of one seeing with insight the aggregates of the plane of infinite space is based upon the plane of infinite space by way of object. The same method applies to the remaining ones as well.

"Abandon that" - here, by means of the equanimity of the immaterial-sphere attainment, he causes the abandoning of the equanimity of the fine-material-sphere attainment; by means of the immaterial-sphere insight-equanimity, the fine-material-sphere insight-equanimity.

"Non-identification" - here, identification is namely craving; because of the exhaustion of that, insight meditation leading to emergence is called non-identification. "Abandon that" - here, by means of insight meditation leading to emergence, he causes the abandoning of both the equanimity of the immaterial-sphere attainment and the insight-equanimity.

311. "Which a noble one" means which establishments of mindfulness the noble one, the Perfectly Self-awakened One, practises. Therein, establishing mindfulness in the three instances, he should be understood as practising the establishments of mindfulness. "Do not listen" means having believed, they do not wish to hear. "Not to final knowledge" means they do not apply their minds for the purpose of knowing. "Having turned aside" means having gone beyond. "From the Teacher's instruction" means they do not think the Teacher's exhortation should be accepted and fulfilled; this is the meaning. "Not pleased" means not joyful. And here, the meaning should not be understood as "he is displeased by way of displeasure connected with the household life"; rather, this was said because of the absence of a cause for pleasure regarding those who are not practising. "Without being affected by defilements" means not affected by the flow of aversion. "Mindful and fully aware" means endowed with mindfulness and knowledge. "Equanimous" means equanimous with six-factored equanimity. "Pleased" - here too, the meaning should not be understood as "elated by way of pleasure connected with the household life"; rather, this was said because of the absence of a cause for displeasure regarding those who are practising. "Without being affected by defilements" means not affected by the flow of lust.

312. "Driven" means tamed. "Runs in only one direction" means running without turning back, it runs in only one direction, but having turned back, it is able to run in another direction. "Runs through eight directions" means seated in a single cross-legged posture, without turning the body back, by means of deliverance, all at once one runs through eight directions; the meaning is that having sat down facing east or facing any one of the directions beginning with the south, one enters the eight attainments. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Saḷāyatanavibhaṅga Sutta is completed.

8.

Commentary on the Uddesavibhaṅga Sutta

313. "Thus have I heard" is the Discourse on the Synopsis and Analysis. Therein, "synopsis and analysis" means the synopsis and the analysis, the matrix and the classification - this is the meaning. "Should investigate" means should weigh, should judge, should comprehend, should define. "Externally" means in external objects. "Undistracted, undispersed" - when remaining in an object by the force of attachment, it is called distracted and dispersed; prohibiting that, he said thus. "Internally unsettled" means unsettled by the force of attachment in the internal resort. "By non-clinging he would not be agitated" means without clinging, without grasping, that consciousness would not be agitated. So that consciousness would be externally undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated - thus a monk should investigate, is what has been said. "The origination of the arising of birth, ageing, death, and suffering" - the meaning is that there is no production of birth, ageing, and death, and of the remaining suffering.

316. "Follows after the sign of form" means: it recollects the sign of form, runs after it - thus it "follows after the sign of form."

318. "Thus, friends, internally unsettled" means unsettled by the force of attachment. For that which does not remain by the force of attachment is not conducive to relinquishment, but is conducive to distinction alone.

320. "Agitation by non-clinging" means the Teacher in the Khandha Vagga spoke of agitation as "having grasped" thus: "I will teach you, monks, agitation through clinging and non-agitation through non-clinging," and non-agitation as "without having grasped." The great elder, making that very agitation through clinging into agitation by non-clinging, showing this, said thus. But how is this agitation by non-clinging? Because of the absence of what is to be grasped. For if any activity were fit to be taken as permanent or stable or self or belonging to a self, this agitation would indeed be agitation through clinging. But since there is no activity to be thus grasped, therefore matter and so on, even though grasped by the method beginning with "matter is self," are indeed not clung-to. Thus this, even though being agitation through clinging by the force of wrong view, should be understood as in meaning being indeed called agitation by non-clinging.

"Becomes otherwise" means it changes, it perishes by abandoning its natural state. "Follows the change of matter" means by the method beginning with "my matter has changed" or "what I had, that indeed is no longer mine," action-consciousness follows the dissolution of matter. "Born from following the change" means born from following after the change, born from consciousness having the change as its object. "Agitation and arising of mental states" means craving-agitation and arising of unwholesome mental states. "Remain obsessing the mind" means having overpowered, having seized, having exhausted the wholesome consciousness, they remain. "With fright" means with fright through the terror of fear, and with fright through the terror of craving. "With vexation" means with vexation, with suffering. "With expectation" means with attachment, with affection. "Thus, friends, there is agitation by non-clinging" means thus, just as for one who, with the perception of a jewel-casket, having taken an empty casket, when that is lost, afterwards falls into vexation, so afterwards there is agitation without having grasped.

321. "Does not follow the change of matter" means for one who has eliminated the mental corruptions, there is no action-consciousness at all, therefore he does not follow the dissolution of matter. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Uddesavibhaṅga Sutta is completed.

9.

Commentary on the Araṇavibhaṅga Sutta

323. "Thus have I heard" is the Discourse on the Analysis of Non-Conflict. Therein, "one should neither exalt nor disparage" means on account of household-connected matters one should indeed not raise up nor cast down any person. "Should teach only the Teaching" means one should speak only of intrinsic nature. "The judgment of happiness" means happiness that has been judged. "Talk behind one's back" means blame in one's absence; the meaning is divisive speech. "Not sharply face to face" means one should not speak even face to face sharp, scattered, defiled speech. "Should not insist" means one should not, having determined and taken up, express. "Common usage" means popular name, popular designation. "Should not override" means should not transgress.

324. "Delighting in happiness connected with sensual rebirth" means of one who is happy with happiness connected with sensual rebirth, that is, happiness associated with sensuality. "With suffering" means with suffering by way of the suffering of results and also the suffering of defilement. "With injury" means with injury precisely by way of the injury of results and the injury of mental defilements. Likewise, "with fever." "Wrong practice" means practice that is not exact, unwholesome practice.

326. "Thus one disparages some" means in this way, on account of household-connected matters, he disparages certain persons. In the case of exalting too, the same method applies. "The fetter of existence" means the bond of existence; this is a name for craving.

It is said that the Elder Subhūti was established in the foremost position in dependence on this set of four. For when the Blessed One is teaching the Teaching, exalting and disparaging of persons are discerned, and likewise for the Elder Sāriputta and others. But in the Elder Subhūti's teaching of the Teaching, there is neither "this person is not practising, one who does not fulfil" nor "this one is moral, virtuous, conscientious and well-behaved, accomplished in good conduct"; rather, in his teaching of the Teaching, only "this is wrong practice, this is right practice" is discerned. Therefore the Blessed One said: "This is the foremost, monks, of my disciples who are monks, of those dwelling without conflict, that is to say, Subhūti."

329. "One should know the proper time" means without speaking at a time that has not yet arrived or at a time that has passed, having known the fitting and appropriate time thinking "Now the public will accept what is being said," one should dispraise in one's absence. In the case of sharp speech too, the same method applies.

330. "Is injured" means is destroyed. "The voice too is injured" means the sound too is broken. "Becomes afflicted" means becomes sick, reached by illness, with disease. "Unclear" means it is not clear and unhindered.

331. "That very thing" means that very vessel. "Having clung, he declares" means having gone to a district where they perceive it as "patta," having heard "Bring the patta, wash it," he declares having clung to it: "You blind, foolish worldling, this is not a patta, it is a pātī, speak thus." Thus it should be connected with all the terms. "Overstepping" means overrunning.

332. "In that way one speaks without adhering to it" means: "In our district a vessel is called 'pātī', but these people call it 'patta'" - thenceforth, having given up the local usage, without adhering to it, one speaks of the bowl simply as "patta." The same method applies to the remaining terms as well.

333. Now, making the boundary analysis, he said beginning with "Therein, monks." Therein, "with conflict" means with impurity, with mental defilement. "Without conflict" means free from impurity, free from defilement. "And the son of good family Subhūti, monks" - this elder ascended to the foremost position in two states: "Of those dwelling without conflict, that is to say, Subhūti; of those worthy of offerings, that is to say, Subhūti."

The General of the Dhamma, it is said, cleans the site, while the Elder Subhūti cleans the offering. For thus the General of the Dhamma, walking for almsfood, standing at the house-gate, until they bring the almsfood, having determined the preliminary stage, attains cessation, and having emerged from cessation, accepts the gift. And the Elder Subhūti likewise attains meditative absorption through friendliness, and having emerged from the meditative absorption through friendliness, accepts the gift. But is it possible to do thus? Yes, it is possible; and this is indeed not marvellous, that disciples who have attained great direct knowledge should do thus. For even in this island of Tambapaṇṇi, in the time of the ancient kings, an elder named Piṅgalabuddharakkhita lived in dependence on the village of Uttaragāma. There were seven hundred families there; there was not even one family door where the elder did not enter upon an attainment. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Araṇavibhaṅga Sutta is completed.

10.

Commentary on the Dhātuvibhaṅga Sutta

342. "Thus have I heard" is the Discourse on the Analysis of the Elements. Therein, "on a journey" means on a journey of hurried travel. "If it is not troublesome for you, Bhaggava" means if for you there is nothing burdensome or uncomfortable. "If he allows" - it is said that this occurred to Bhaggava: "Those who have gone forth have various dispositions; one delights in company, one delights in solitude. If he is one who delights in solitude, he will say 'Friend, do not enter; the hall has been obtained by me.' If this one is one who delights in solitude, he will say 'Friend, depart; the hall has been obtained by me.' This being so, I shall become one who causes a dispute between the two. What has been given is indeed given, and what has been done is indeed done." Therefore he spoke thus.

"Son of good family" means either a son of good family by birth or a son of good family by conduct. "Taken up residence" means he has taken up residence. Having come from where? From the city of Takkasilā.

Herein this is the progressive discourse - It is said that in the Middle Country, when Bimbisāra was exercising kingship in the city of Rājagaha, in the borderland, in the city of Takkasilā, King Pukkusāti was exercising kingship. Then merchants, having taken goods from Takkasilā, came to Rājagaha and, having taken a present, saw the king. The king asked those who stood having paid homage: "Where are you dwellers?" "We are dwellers of Takkasilā, Sire." Then the king, having asked them about the security, abundance of food, and other matters of the country and the affairs of the city, asked: "What is the name of your king?" "His name is Pukkusāti, Sire." "Is he righteous?" "Yes, Sire, he is righteous. He treats the people kindly by the four ways of supporting others, standing in the place of mother and father for the world, he pleases the people like a child lying on one's lap." "At which stage of life is he?" Then they told him his age. In age too he was of the same age as Bimbisāra. Then the king said to them: "Dear friends, your king is righteous and of the same age as me. Could you make your king my friend?" "We can, Sire." The king, having remitted their toll and having had a house given to them, said: "Go, and having sold your goods, at the time of departure, see me before you go." They, having done so, saw the king at the time of departure. He said: "Go, and having asked your king again and again about his health with my words, say 'The king wishes friendship with you.'"

They, having agreed saying "Very well," having gone, having set in order their goods, having eaten the morning meal, having approached the king, paid homage. The king asked "Where, my good men, have you not been seen for so many days?" They reported the whole incident. The king - "Good, dear ones, in dependence on you, I have gained a king in the Middle Country as a friend" - was delighted. Afterwards, merchants dwelling in Rājagaha also went to Takkasilā. When they came bearing a present, King Pukkusāti, having asked "Where have you come from?" and having heard "From Rājagaha," said "You have come from the city of my friend." "Yes, Sire." Having enquired about health saying "Is my friend in good health?" he had the drum beaten: "From today onwards, whatever merchants come from the city of my friend, whether by foot caravan or by cart caravan, from the time they have entered my domain, let them be given dwelling houses and provisions from the royal storehouse, let the toll be remitted, let no trouble be caused to them." Bimbisāra too had the drum beaten in his own city in the same way.

Then Bimbisāra sent a letter to Pukkusāti - "In the borderland, gems, pearls, and other jewels arise. Whatever jewel worth seeing or worth hearing about arises in the kingdom of my friend, let him not be miserly towards me regarding that." Pukkusāti too - "The Middle Country is a great province. Whatever jewel of such a kind arises there, let my friend not be miserly towards me regarding that" - sent a letter in reply. Thus, as time went on and on, even without having seen each other, they became firm friends.

Thus, while they were living having made this agreement, first of all an occasion for a present arose for Pukkusāti. It is said that the king obtained eight priceless woollen blankets of five colours. He "These blankets are exceedingly beautiful, I shall send them to my friend" - having had eight heartwood caskets carved to the size of lac balls, having placed those blankets in them, having had them sealed with lac, having wrapped them in white cloth, having placed them in caskets, having wrapped them in cloth, having sealed them with the royal signet ring, sent ministers saying "Give these to my friend." And he gave a message - "This present should be viewed in the middle of the city, surrounded by ministers and others." They went and gave them to Bimbisāra.

He, having heard the message, having had the drum beaten saying "Let the ministers and others assemble," surrounded by ministers and others in the middle of the city, seated on an excellent divan with a white umbrella being held over him, having broken the seal, having removed the cloth, having opened the casket, having released the bundle inside, having seen the lac balls, thinking "My friend Pukkusāti, methinks, imagining 'my friend is a man of meagre wealth,' sent this present" - having taken one ball, having rolled it in his hand, while weighing it, he understood that inside there was a cloth bundle. Then, having struck it against the foot of the divan, at that very moment the lac fell away. He, having opened the casket with his fingernail, having seen inside a woollen blanket jewel, had the others opened too; they were all woollen blankets. Then he had them spread out. They were endowed with beauty, endowed with softness, sixteen cubits in length and eight cubits across. The great multitude, having seen them, snapped their fingers and waved their garments - "Pukkusāti, the unseen friend of our king, without even seeing him, sent such a present; it is fitting to make such a friend" - and were delighted. The king had each blanket valued; they were all priceless. Of those, he sent four to the Perfectly Self-awakened One and kept four in his own house. Then he thought - "One who sends afterwards should send something exceeding the present sent first. And a priceless present has been sent to me by my friend. What indeed shall I send?"

But was there no jewel in Rājagaha superior to that? No, there was not. The king was of great merit, and yet from the time of his becoming a stream-enterer onwards, setting aside the Three Jewels, there is no other jewel able to generate pleasure. He began to select a jewel - A jewel is twofold: animate and inanimate. Therein, the inanimate is gold, silver, and so on; the animate is bound by the senses. The inanimate serves as enjoyment for the animate only, by way of ornamentation and so on; thus of these two jewels, the animate is the foremost. The animate too is twofold: the animal jewel and the human jewel. Therein, the animal jewel is the elephant jewel and the horse jewel; that too arises solely for the enjoyment of humans; thus of these two also, the human jewel is the foremost. The human jewel too is twofold: the woman jewel and the man jewel. Therein, even the woman jewel arisen for a wheel-turning monarch is solely for the enjoyment of a man. Thus of these two also, the man jewel alone is the foremost.

The man jewel too is twofold: the householder jewel and the homeless one's jewel. Therein, even among householder jewels, a wheel-turning monarch today pays homage with the fivefold prostration to a novice who has just gone forth; thus of these two also, the homeless one's jewel alone is the foremost. The homeless one's jewel too is twofold: the learner's jewel and the one beyond training's jewel. Therein, even a hundred thousand learners do not reach a fraction of one beyond training; thus of these two also, the jewel of one beyond training alone is the foremost. That too is twofold: the Buddha jewel and the disciple jewel. Therein, even a hundred thousand disciple jewels do not reach a fraction of the Buddha jewel; thus of these two also, the Buddha jewel alone is the foremost.

The Buddha jewel too is twofold: the Individually Enlightened One's jewel and the Omniscient Buddha's jewel. Therein, even a hundred thousand Individually Enlightened Ones do not reach a fraction of the Omniscient Buddha; thus of these two also, the Omniscient Buddha's jewel alone is the foremost. For in the world together with its gods, there is no jewel equal to the jewel of the Buddha. Therefore, having thought "I shall send an incomparable jewel to my friend," he asked the residents of Takkasilā - "Dear sons, are these three jewels - the Buddha, the Dhamma, and the Saṅgha - seen in your country?" "Great king, not even the sound of that exists there, let alone the seeing of it."

"Excellent, dear sons" - the king, pleased, thought - "It might be possible to send the Perfectly Self-awakened One to my friend's dwelling place for the benefit of the people, but Buddhas do not let the dawn rise in border districts. Therefore it is not possible for the Teacher to go. It might be possible to send the great disciples such as Sāriputta and Moggallāna. But even having heard 'the elders are dwelling in the borderland,' it would be fitting for me to send men and, having commanded them to my own presence, to attend upon them. Therefore it is not possible for the elders to go either. But in whatever manner, when a message is sent, it is as if the Teacher and the great disciples have gone, in that manner I shall send a message." Having thought thus, he had a golden slab made, four ratanas in length, a span in width, neither too thin nor too thick, and thought "I shall inscribe letters on it today." Right early, having bathed his head, having determined the Observance factors, having eaten his morning meal, having removed garlands, perfumes, and ornaments, taking vermilion ink with a golden writing instrument, closing the doors beginning from below, having ascended the mansion, having opened the lattice window facing the eastern direction, having sat down on the flat roof, writing letters on the golden slab - "Here the Tathāgata has arisen in the world, the Worthy One, the Perfectly Self-awakened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One." Thus he wrote the virtues of the Buddha in brief for now.

Thereupon, "Thus, having fulfilled the ten perfections, having fallen away from the Tusita abode, he took conception in his mother's womb; thus there was an unveiling of the universe; while dwelling in his mother's womb, such and such occurred; while dwelling in the midst of the household, such and such occurred; thus having gone forth in the Great Renunciation, thus he made the great striving. Thus, having performed the austerities, having ascended the great seat of enlightenment, seated on the unconquered divan, he penetrated the knowledge of omniscience; for the one penetrating the knowledge of omniscience, thus there was an unveiling of the universe. In the world together with its gods, there is no other such jewel.

Thus, having inscribed in part the virtues of the Buddha also, praising the second jewel of the Teaching - "Well proclaimed by the Blessed One is the Teaching, etc. To be individually experienced by the wise." "The four establishments of mindfulness, etc. The noble eightfold path." "The Teaching taught by the Teacher is of such and such a form" - having inscribed in part the thirty-seven qualities conducive to enlightenment -

Thus, having inscribed in part the virtues of the Teaching, praising the third jewel of the Community - "The Community of the Blessed One's disciples is practising well, etc. A field of merit for the world." "Sons of good family, having heard the Teacher's talk on the Teaching, thus having gone forth, go forth into homelessness; some, having abandoned the white parasol, go forth; some the viceroyalty; some, having abandoned the positions of general and so on, go forth. And having gone forth, they fulfil this practice" - having inscribed in part the lesser morality, the middle morality, the greater morality and so on, the six-door restraint, mindfulness and full awareness, contentment with the four requisites, the ninefold lodging, the abandoning of mental hindrances, the preliminary work, the meditative absorptions and direct knowledges, the thirty-eight meditation subjects up to the elimination of mental corruptions in part, and having inscribed in detail the sixteenfold mindfulness of breathing meditation subject - "The Community of the Teacher's disciples is endowed with such virtues.

Having thus written the virtues of the Community in part - "The Dispensation of the Blessed One is well proclaimed, leading to liberation; if my friend is able, let him go forth and take ordination" - having written thus, having folded up the golden slab, having wrapped it with a fine woollen blanket, having placed it in a hardwood casket, that casket in one made of gold, the golden one in one made of silver, the silver one in one made of gems, the gem one in one made of coral, the coral one in one made of rubies, the ruby one in one made of cat's eye, the cat's eye one in one made of crystal, the crystal one in one made of ivory, the ivory one in one made of all jewels, the all-jewel one in one made of rushes, the rush-mat casket he placed in a hardwood box.

Again, the hardwood box in a golden box - having carried them by the former method, he placed the all-jewel box in a rush-mat box. Then the rush-mat box in a hardwood chest - having carried them again by the aforesaid method, having placed the all-jewel chest in a rush-mat chest, having wrapped it outside with cloth, having sealed it with the royal signet ring, he commanded the ministers - "Decorate the road in the place where my authority operates; let the road be eight usabhas wide; for the space of four usabhas let it be merely cleared; prepare the middle four usabhas with royal pomp." Then, having had the state elephant decorated, having prepared a divan upon it, having raised a white parasol, having had the city streets made sprinkled and swept, with raised flags and banners, well adorned with plantain trees, full pitchers, scents, incense, flowers and so on, having sent swift messengers to those with intermediate revenues saying "Let them make such offerings in their own respective territories," having himself adorned with every ornament - "Surrounded by an army mixed with all musicians, I am sending the present" - having gone to the border of his own territory, he gave a verbal message to the minister - "Dear friend, my friend Pukkusāti, when receiving this present, should not receive it in the midst of the harem, but should ascend the mansion and receive it." Having given the message thus, having paid homage with the fivefold prostration, thinking "The Teacher is going to the borderland," he turned back. Those with intermediate revenues, having prepared the road by that same procedure, conveyed the present.