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

In the Collection of the Long Discourses

Commentary on the Chapter on Pāthika

1.

Commentary on the Pāthika Sutta

Commentary on the Story of Sunakkhatta

1. Thus have I heard... etc. "Was dwelling among the Mallas" - this is the Pāthika Discourse. Herein this is the explanation of terms not previously explained. "Was dwelling among the Mallas" - the Mallas are princes who are provincial rulers; their abode, though a single province, is called "Mallas" by conventional usage; in that province of the Mallas. "A market town of the Mallas named Anupiya" - Anupiya is a market town of such a name, one market town of the province of the Mallas; making that his village as food resort, he dwells in a jungle thicket endowed with shade and water - this is the meaning. Anopiya is also a reading. "Entered" means he had gone in. But the Blessed One had not yet entered; however, because he had gone out with the intention "I shall enter," it is said "he entered." Like what? Just as a man who has gone out thinking "I shall go to the village," even though he has not yet reached that village, when it is asked "Where is so-and-so?" it is said "He has gone to the village" - just so. "This occurred to him" means having stood near the village and looking at the sun, this occurred to him. "It is still very early" means it is exceedingly early indeed; the rice gruel and meal in the families is not yet ready. But did the Blessed One go out without knowing the time? Not without knowing. For at the very time towards the break of dawn, the Blessed One, having spread the net of knowledge and surveying the world, having seen the clothed wandering ascetic Bhaggavagotta who had entered within the net of knowledge, having known "Today I shall teach the Teaching to this wandering ascetic, having recalled the matter previously done by me; that talk on the Teaching will be fruitful for him by way of gaining confidence in me" - wishing to enter the wandering ascetics' park, he went out very early indeed. Therefore, out of the wish to enter there, he produced such a thought.

2. "He said this" means having seen the Blessed One, without being stubborn in pride, having gone out to meet the Teacher, he said the utterance beginning with "Come, venerable sir." "This occasion" means this turn; the meaning is "today, this turn of coming." But had the Blessed One gone there before too? He had not gone before, but he said thus by way of worldly convention. For worldly people, having seen an agreeable person who has come after a long time, or even one who has never come before, say such things as "Where have you come from, sir? You have come after a long time, sir. How did you come to know the way here? Were you lost on the way?" Therefore this one too should be understood as having said thus by way of worldly convention. "This seat" means he said thus while dusting off and preparing the seat on which he himself was sitting and offering it. "Sunakkhatta the Licchavi's son" means a prince of the Licchavi kings named Sunakkhatta. It is said that he was his lay friend, and from time to time he went to his presence. "Rejected" means thus rejected, dismissed, abandoned: "I now reject, venerable sir, the Blessed One. I will no longer dwell, venerable sir, with reference to the Blessed One."

3. "With reference to the Blessed One" means having cited thus: "The Blessed One is my Teacher, I make amends for the exhortation of the Blessed One." "Being who, whom do you reject" means either a requester might reject the one requested, or the one requested might reject the requester. But you are neither a requester nor one requested; this being so, foolish man, it shows: "being who, being what, whom do you reject?" "See, foolish man" means see, hollow man. "How much you have failed in this" means however much this has been your failure, however much your offence, that much is the fault - it shows: "Thus I, Bhaggava, imputed the fault to him."

4. "Through super-human achievement" means beyond human achievement reckoned as the five precepts and the ten precepts. "A miracle through supernormal power" means a wonder consisting of supernormal power. "Whether performed" means whether in the case of being performed. "For the sake of which" means for the purpose of which destruction of suffering. "Does it lead one who practises it" means he asks whether that Teaching goes or does not go, leads or does not lead, for one who practises it - that is, for a person who is a doer, rightly practising in accordance with the Teaching taught by me - to the destruction of all suffering in the round of rebirths, to the realisation of the deathless Nibbāna. "In that case, Sunakkhatta" means in that Teaching taught by me, Sunakkhatta, which leads one who practises it rightly to the destruction of suffering, what will a miracle through super-human achievement having been performed accomplish, what is the use of that having been performed? For whether it is performed or not performed, there is no decline of my Dispensation; for I fulfilled the perfections for the purpose of leading gods and human beings to the attainment of the deathless Nibbāna, not for the purpose of performing wonders - having thus shown the uselessness of the wonder, he imputed the second fault saying "See, foolish man."

5. "The origin of the world" means the designation of the world. He says that he does not declare that origin, the limit, which is to be known thus: "This is the origin of the world." The remainder here should be understood in accordance with the immediately preceding discourse.

6. "In many ways" - why was this begun? It is said that Sunakkhatta, having talked nonsense to this extent - "I will depreciate the virtues of the Blessed One, I will make known his faults" - while listening to the Blessed One's talk, stood without support, without a sound.

Then the Blessed One - "Sunakkhatta, thus you, established in the state of depreciation, will yourself incur reproach" - for the purpose of showing the danger in the state of depreciation, he spoke beginning with "in many ways." Therein, "in many ways" means for many reasons. "In the Vajji village" means in the village of the Vajji kings; "was not able" means he could not do so in the city of Vesālī. "Being unable" means that Sunakkhatta, whose mouth formerly could not bear to hear one speaking the praise of the Three Jewels, now with that very mouth speaks dispraise. Surely, being unable, being incapable of living the holy life, having spoken dispraise through his own foolishness, he returned to the lower life. But the Buddha is indeed well-enlightened, the Teaching is indeed well-proclaimed, the Community is indeed well-practising. Thus people praising the Three Jewels will point out the fault in you alone. "Thus of you" means thus of you, Sunakkhatta, there will be those who will say. Thereupon, when such a fault had arisen, it shows that the Teacher, whose knowledge is unobstructed regarding the past and future, even though knowing "such a fault will arise regarding me," you will not be able to say "he did not speak of it beforehand." "Departed" means having departed indeed, or "departed" means passed away - this is the meaning. "Just as one bound for the realm of misery" means just as a being deserving of rebirth in the realm of misery would depart, just so he departed - this is the meaning.

Commentary on the Story of Korakkhattiya

7. "Ekamidāhan" - what does he show by this? This discourse is bound by two terms: "he does not perform the wonder of supernormal power" and "he does not declare the origin." Therein, he will show this term "he does not declare the origin" at the conclusion of the discourse. But this teaching was begun by way of showing the connection to the term "he does not perform the wonder."

Therein, "ekamidāhan" means "in one, I." "Samayan" means "at a time"; the meaning is "on one occasion, I." "Among the Thūlūs" means Thūlū is the name of a country; "I was dwelling there." "Named Uttarakā" means by virtue of the feminine gender, "Uttarakā" is a market town of such a name of the country of the Thūlūs; the meaning is "having made that market town his village as food resort." "Naked ascetic" means unclothed. "Korakkhatiya" means a warrior with inwardly crooked feet. "One who practised the dog-duty" means one who had taken upon himself the dog-duty; like a dog, having sniffed, he eats; he lies down inside the oven; he performs other dog-like actions as well. "Going on all fours" means rubbing with four limbs; he goes about having placed two knees and two elbows on the ground. "Scattered on the ground" means scattered on the ground, thrown down, placed there. "Food" means food, whatever solid and soft food. "With his mouth alone" means without touching with the hand, he eats solid food with his mouth alone, and consumes soft food with his mouth alone. "Excellent" means of beautiful appearance. "This ascetic" means this one alone is an ascetic among the Worthy Ones. Therein, "indeed" (vata) is an indeclinable particle in the sense of longing. For thus, it is said, his longing was: "There is no other ascetic similar to this ascetic; for out of fewness of wishes he does not wear cloth, thinking 'this is obsession' he does not even carry an alms-vessel, he eats only what is scattered on the ground; this one is truly an ascetic. But are we ascetics?" Thus, while walking behind the Omniscient Buddha, he reflected this evil thought.

"He said this" means the Blessed One, it is said, thought: "This Sunakkhatta is of evil disposition; what indeed has he thought upon seeing this?" Then, thus reflecting, having known his disposition, thinking "This foolish man, coming behind one who is omniscient like me, imagines the naked ascetic to be a Worthy One; right here and now this fool deserves a refutation" - without even turning back, he spoke that utterance beginning with "you too indeed." Therein, "you too indeed" (tvampi nāma) - the word "too" (pi) is in the sense of reproach. For the Blessed One, reproaching him, said "you too indeed." "You too indeed, being of such low disposition, would claim thus: 'I am an ascetic, a son of the Sakyan'" - for this is the intention here. "But why, venerable sir, to me" - he asks: "Having seen what blameworthy thing in me, venerable sir, does the Blessed One speak thus?" Then the Blessed One, explaining to him, said beginning with "Did not this occur to you." "Is miserly" - he asks: "Does the Blessed One thus be miserly about arahantship, thinking 'Let not arahantship be for another'?" "I do not" means: I, foolish man, hope for the very attainment of arahantship by the world together with its gods; for this very purpose the perfections were fulfilled by me while performing many difficult deeds; I am not, foolish man, miserly about arahantship. "Evil wrong view" means the view arose in him thus: he regards one who is not a Worthy One as a Worthy One, and Worthy Ones as not Worthy Ones. With reference to that, he said "evil wrong view." "Now as for what" means whatever you thus think about this naked ascetic. "The seventh day" means on the seventh day. "From indigestion" means from the disease of indigestion. "Will die" means he will die with a bloated belly.

"Kālakañcikā" is the name of those titans. Their body is said to be three leagues in extent, with little flesh and blood, resembling old leaves; their eyes protrude and stand on the top of their heads like those of crabs; their mouth, resembling the eye of a needle, is right on the top of their head, and by bending down with it they take their food. "Bīraṇatthambake" means there is a thicket of bīraṇa grass in that cemetery; therefore it is called "Bīraṇatthambaka."

"He approached" means having said this much to the Blessed One, when he had walked for almsfood in that village and gone to the monastery, he departed from the monastery and approached. "By which you" means for whatever reason you. Because he was also declared by the Blessed One, therefore - this is the meaning. "Measured, measured" means of proper measure, of proper measure. "Mantā mantā" is also a reading; the meaning is having examined with wisdom, having examined. "So that of the ascetic Gotama" means he said: "You should act in such a way that the words of the ascetic Gotama would be wrong." When this was said, the naked ascetic, like a dog lying at the fireplace, having raised his head, having opened his eyes, looking around, said: "The ascetic named Gotama is our enemy, of a different kind; from the time of the ascetic Gotama's arising, we have become like fireflies when the sun has risen. Let the ascetic Gotama speak thus about us, or otherwise. But the talk of an enemy is never true; go you, I shall know what is to be done here" - having said this, he lay down again.

8. "One by one" means he counted saying "one, two." "As one who" means just as someone not believing might count, so he counted. And having approached three times in one day, he reported "one day has passed, two days have passed." "The seventh day" means it is said that he, having heard Sunakkhatta's words, remained without food for seven days. Then on the seventh day, one of his attendants, thinking "Today is the seventh day that our family-dependent ascetic has not come to the house; has some trouble arisen?" had pork cooked, and taking the meal, went and placed it on the ground before him. The naked ascetic, having seen it, thought "Whether the talk of the ascetic Gotama be true or false, let it be; but having eaten food, even death for me who is satisfied would be a good death." Having placed both hands and knees on the ground, he ate his belly full. He, being unable to digest it in the night-time, died from indigestion. For even if he were to think "I shall not eat," even so, having eaten on that day, he would die from indigestion. For the words of the Tathāgatas are uncontradictory.

"Bīraṇatthambake" means it is said that the sectarians, having heard "Korakkhatiya has died," having counted the days, thought "This much has come true for now; now, having thrown him away elsewhere, we shall refute the ascetic Gotama by means of lying." Having gone and having bound his body with a creeper, dragging it, they go saying "We shall throw him away here, we shall throw him away here." Every place they went to was just an open clearing. They, while dragging, having gone right to the Bīraṇa-thicket cemetery and having recognised it as a cemetery, thinking "We shall throw him away elsewhere," dragged him away. Then their creeper broke, and afterwards they were unable to move him. They departed from that very place. Therefore it was said - "They threw him away in the Bīraṇa-thicket cemetery."

9. "He approached" - why did he approach? It is said that he thought: "The rest of the ascetic Gotama's words agree so far, but for a dead person there is no such thing as rising up and speaking with another; come, let me go and ask. If he speaks, that is good. If he does not speak, I shall refute the ascetic Gotama by means of lying" - for this reason he approached. "He beat" means he struck. "I know, friend" - there is no such thing as a dead body being able to rise up and speak; how did this one speak? By the power of the Buddha. The Blessed One, it is said, having brought Korakkhatiya from the realm of titans and having released him into the body, made him speak. Or he made that very body speak, for the domain of the Buddha is incomprehensible.

10. "Was that result just so" - a change of gender has been made regarding the result of that statement being just so, or not; the meaning is "that result was just so." Some, however, read "vipakka" also, the meaning being "ripened."

Standing here, the wonders should be brought together. For all these are five wonders. It was said "He will die on the seventh day," and he died just so; this is the first wonder. It was said "By indigestion," and he died by indigestion indeed; this is the second. It was said "He will be reborn among the Kālakañcikas," and he was reborn right there; this is the third. It was said "They will throw him away in the Bīraṇa-thicket cemetery," and he was thrown away right there; this is the fourth. It was said "Having come from the place of rebirth, he will speak with Sunakkhatta," and he spoke indeed; this is the fifth wonder.

Commentary on the Story of the Naked Ascetic Kaḷāramaṭṭaka

11. "Kaḷāramaṭṭaka" means one with merely protruding teeth. Or this is just his name. "Having attained the highest gain" means having attained the highest gain, it is said having attained the foremost gain. "Having attained the highest fame" means having attained the highest fame, the foremost retinue. "Items of ascetic practice" means ascetic practices themselves, or portions of ascetic practice. "Complete" means taken up. "Undertaken" is a synonym for that very thing. "To the east of Vesālī" means in the eastern direction, not far from Vesālī. "Shrine" means a place of a yakkha shrine. This same method applies everywhere.

12. "Approached the naked ascetic" means having performed his duty to the Blessed One, he approached the naked ascetic Kaḷāramaṭṭaka. "Asked a question" means he asked a profound question pertaining to the three characteristics. "Could not answer properly" means he could not proceed rightly by the course of knowledge; like a blind man on uneven ground, he stumbled here and there. He saw neither the beginning nor the end. Or alternatively, "could not answer properly" means he could not accomplish it; he was not able to speak having accomplished it. "Being unable to answer properly" means rolling his spotted eyes and looking around, saying: "You have dwelt in the presence of one who is untrained; even though gone forth without permission, you wander about asking questions; go away, do not stand in this place." "Manifested irritation, hate, and displeasure" means he made manifest irritation in the form of agitation, hate in the form of anger, and displeasure which is a state of dissatisfaction, reckoned as mental distress. "We have offended" means we have assailed, we have struck against. "May this not be" means alas, may this not be for me. "Maṃ vata no ahosī" is also a reading. Therein, "maṃ" is the accusative case used in the sense of the genitive case; the meaning is "has it indeed been for me?" And having thus reflected, having sat down squatting, he asked his forgiveness saying "Forgive me, venerable sir." He too said: "From now on you shall not ask any other question whatsoever." "Yes, I shall not ask." "If so, go, I forgive you" - thus he dismissed him.

14. "Having put on clothes" means having dressed oneself, clothed in a garment. "With a companion" means a female companion is called a wife; together with a female companion means with a companion; having abandoned that holy life, the meaning is "with a wife." "Rice and food made with flour" means eating rice and also food made with flour in excess of liquor and meat. "Fallen from fame" means having declined from whatever highest material gain and highest fame he had attained. "A miracle through super-human achievement has been performed" - here, seven wonders should be understood by way of the transgression of the seven items of ascetic practice.

Commentary on the Story of the Naked Ascetic Pāthikaputta

15. "Pāthikaputta" means the son of Pāthika. "With one who claims knowledge" means together with one who claims knowledge. "Halfway" means if there were a yojana between us, Gotama half a yojana, I half a yojana. The same method applies to half a yojana and so on. For one who goes even a single step beyond, there will be victory; for one who does not come, there will be defeat. "We there" means we there at the place of meeting. "Double that, double that" means from each and each I will do double and double. Even though knowing his own inability to perform a wonder together with the Blessed One, having known "even for one who is unable, having begun a contest with the highest person, there is praise," he spoke thus. The city-dwellers too, having heard that, thinking "one who is unable does not roar thus; surely this one too will be a Worthy One," made great honour to him.

16. "He approached me" means he heard "It seems that Sunakkhatta Pāthikaputta speaks thus." Then, due to his inferior disposition, the thought for an inferior vision arose in him.

He, having performed his duty to the Blessed One, when the Blessed One had entered the perfumed chamber, having gone to the presence of Pāthikaputta, asked "Do you really speak such talk?" "Yes, we do speak it." If so, "Do not be afraid, be confident, speak thus again and again; I am the attendant of the ascetic Gotama, I know his domain, he will not be able to perform a wonder together with you; I, having spoken to the ascetic Gotama, having aroused fear, will take him away elsewhere; do not be afraid" - having thus reassured him, he went to the presence of the Blessed One. Therefore it was said "he approached me." In the passage beginning with "that speech" and so on, one who says "I went about being merely a non-Buddha while claiming 'I am a Buddha'; what was spoken by me was untrue, I am not a Buddha" - he is said to abandon that speech. Having sat down in a secret place and reflecting "I went about for so long being merely a non-Buddha while claiming 'I am a Buddha'; from now on I am not a Buddha" - one reflecting thus is said to abandon that thought. "I went about for so long holding the evil view that being merely a non-Buddha 'I am a Buddha'; from now on I abandon this view" - one abandoning thus is said to relinquish that view. But one not doing thus is said to be "without abandoning that speech, without abandoning that thought, without relinquishing that view." "Would split apart" means it would fall from the neck like a ripe palm fruit released from its binding, or else it would split into seven pieces.

17. "Rakkhatetaṃ" means "let him guard this." "Ekaṃsena" means without qualification. "Odhāritā" means spoken. "And if, venerable sir, the naked ascetic Pāthikaputta" means thus, when the speech has been spoken absolutely by the Blessed One, if the naked ascetic Pāthikaputta. "In a deformed appearance" means with a form whose appearance has disappeared, with a form whose intrinsic nature has departed, having abandoned his own form, with an invisible body. Or he might come into his presence in a varied form by way of a lion, tiger, and so on. "That would be false for the Blessed One" means this being so, that word of the Blessed One would be false - thus he restrains by means of lying. Setting aside this, it is said that the Blessed One has never before been restrained by another by means of lying.

18. "Leading to two outcomes" means leading to two outcomes thus: by its own form it has existence, but by meaning it has non-existence. This is the designation for false, hollow, fruitless speech.

19. "Also one named Ajita, the general of the Licchavis" - it is said that he was an attendant of the Blessed One, and he died. Then, having performed the funeral rites for him, people asked Pāthikaputta "Where has the general been reborn?" He said - "He has been reborn in the great hell." And having said this, he again said "Your general, having come to my presence, not having heeded your words, having established the doctrine of the ascetic Gotama, has been reborn in hell" - thus he wailed. "He approached for the day residence" - here, why does he not say "for the purpose of performing a wonder"? Because of its absence. For even a coming into his presence together with him was not possible, whence then the performing of a wonder? Therefore, not having said thus, he said "for the day residence."

Commentary on the Discussion of the Wonder of Supernormal Power

20. "Householders who had accumulated wealth" means householders of immense wealth. For they have a great accumulation of wealth and grain, therefore they are called "those who have accumulated wealth." "Many thousands" means a count immeasurable even by thousands. Apart from Sunakkhatta, no other was able to convene such a great assembly, it is said. For that very reason the Blessed One went about having taken Sunakkhatta for so long a time.

21. "Fear" means fear of mental fright. "Trepidation" means trembling of the entire body. "Terror" means the state of the body hair standing upward. It is said that he thought - "I, having spoken a very great talk, have become opposed to the foremost person in the world including its gods; but within me there is neither arahantship nor any cause for performing a wonder. The ascetic Gotama, however, will perform a wonder. Then, having seen his wonder, the public will harass me with sticks, clods of earth, cudgels and so on, saying 'You, now being unable to perform a wonder, why, not knowing your own measure, have you become a rival wrestler and roared against the foremost person in the world?'" Therefore, having heard of the assemblage of the public and of the Blessed One's arrival, fear or trepidation or terror arose in him. He, wishing to be freed from that suffering, went to the Tindukakhāṇuka wandering ascetics' park. To show that meaning, he said beginning with "Then the Blessed One." Therein, "approached" means he did not merely approach; but having approached, he entered the wandering ascetics' park, which was far away, at a distance of half a yojana. Not finding mental delight even there, having gone around edge by edge, having looked out for an impenetrable place at the far end of the park, he sat down on a stone-slab. Then the Blessed One thought - "If this fool, having taken up someone's talk, should come here, let not the fool perish" - thus he determined: "Let the stone-slab on which he is seated cling to his body." Together with the consciousness of determination, it clung to his body. He became as if bound by a great snake-bond and as if with severed feet.

"Heard" means the assembly, searching for Pāthikaputta here and there, having followed in his footsteps and having known his sitting place, when a certain man who had come said "Whom are you searching for?" - "Pāthikaputta." He heard by the spoken word "He is seated in the Tindukakhāṇuka wandering ascetics' park."

22. "Squirms" means sinks down. He moves about right there. "Pāvaḷā" is said to mean the buttock bones.

23. "Defeated in appearance" means having the appearance of one who is defeated, or having the appearance of one who is ruined.

25. "With ox-yokes" means with yokes harnessed to oxen, whether a hundred or a thousand. "We shall drag" means we would pull. "Would break" means would cut. Or Pāthikaputta would break at the place of binding.

26. "The pupil of Dārupattika" means the pupil of Dārupattika. It is said that this occurred to him: "Let the wonder be set aside for now; the ascetic Gotama said 'the naked ascetic Pāthikaputta will not rise even from his seat.' Come, let me go and by whatever means make him rise from his seat. And to that extent there will be defeat for the ascetic Gotama." Therefore he spoke thus.

27. "Of a lion" - there are four lions: the grass lion, the dark lion, the tawny lion, and the maned lion. Of those four lions, the maned lion has reached pre-eminence; that one is intended here. "King of beasts" means the king of all quadrupeds. "Dwelling place" means abode. "Lion's roar" means a fearless roar. "I would depart for my food resort" means I would depart for the purpose of food. "The choicest" means the highest of the highest; the meaning is the fattest of the fat. "Tender meat" means soft meat. "Madhumaṃsāni" is also a reading; the meaning is sweet meat. "I would return" means I would approach. "Having roared the lion's roar" means having roared out of compassion based on his own valour, thinking "let those living beings who are weak flee."

28. "Nourished on scraps" means grown up on scraps; having eaten scraps, having consumed leftover meat, he was reared. "Bloated" means arrogant, of stout body. "Powerful" means endowed with strength. "This occurred to him" - why did it occur? Through the fault of the conceit 'I am'.

Herein this is the progressive discourse - One day, it is said, that lion, returning from his food resort, having seen that jackal fleeing in fear, having become compassionate, said "Friend, do not fear, stop - what is your name?" "My name is Jambuka, master." "Friend Jambuka, from now on will you be able to attend upon me?" "I will attend upon you, master." He attended upon him from then on. The lion, coming from his food resort, would bring very large pieces of meat. He, having eaten that, dwelt nearby on the surface of a rock. He, within just a few days, became stout-bodied and of great bulk. Then the lion said to him - "Friend Jambuka, at the time of my stretching, will you be able to stand nearby and say 'Shine forth, master'?" "I can, master." He did so at the time of his stretching. On account of that, the lion had excessive conceit 'I am'.

Then one day the old jackal, drinking water at a natural rock pool, looking at his own reflection, saw his own stout body and great bulk. Having seen, without thinking 'I am an old jackal', he imagined "I too have become a lion." Then he said this to himself - "Friend Jambuka, is it fitting for you with this individual existence to eat another's leftover meat? Are you not a man? The lion too has four feet, two fangs, two ears, one tail; you too have all just the same; it is only the weight of a mane that you lack." As he was thus thinking, the conceit 'I am' grew. Then, through that fault of the conceit 'I am', this imagining beginning with "Who am I" occurred to him. Therein, "Who am I" - the intention is: who am I, who is the lion, the king of beasts? He is not my relative, not my master; why do I show humbleness to him? "Only a jackal's howl" means only a jackal's cry. "Only a wretched howl" means only an unpleasant, disagreeable sound. "Who is this miserable jackal" means who is this inferior jackal. "What is a lion's roar" means what is a lion's roar? The intention is: what is the connection between a jackal and a lion's roar? "On the achievements of the Fortunate One" means in the characteristics of the Fortunate One. In the three trainings arisen from the Dispensation of the Fortunate One. But how does he live therein? For those giving the four requisites to him give them thinking "We are giving to the perfectly Self-awakened Ones endowed with the qualities of morality and so on." Therefore he, being unenlightened, consuming the requisites designated for the Buddhas, is said to live on the achievements of the Fortunate One. "The leftovers of the Fortunate One" means those giving food, it is said, having given to the Buddhas and the disciples of the Buddhas, afterwards give the remainder in the evening time. Thus he is said to eat the leftovers of the Fortunate One. "The Tathāgata" means the Tathāgata, the Worthy One, the perfectly Self-awakened One is to be assailed, to be affronted. Or alternatively, "the Tathāgatas" and so on are simply accusative plurals. "To be assailed" - this too is simply a plural, stated as if it were a singular. "Assailing" means the affront of thinking "I will perform a wonder together with the Buddha."

29. "Having considered" means having considered, having imagined - this is the meaning. "Imagined" means again he imagined; "the jackal" means the jackal.

30. "Having considered himself in the scraps" means having seen his fat body in the natural rock pool of leftover water. "As long as he does not see himself" means as long as he does not see himself as he really is, thus: "I am an old jackal reared on a lion's scraps." "Imagines himself a tiger" means he imagines "I am a lion," or he imagines "I am of equal power to a lion, indeed a tiger."

31. "Having eaten frogs" means having eaten pit-frogs. "Threshing-floor mice" means having eaten mice in threshing floors as well. "And corpses thrown in cemeteries" means having eaten corpses discarded in cemeteries as well. "In a great forest" means in a great wood. "An empty forest" means in a hollow forest. "Grown up" means reared. "Just so he howled a jackal's howl" means even though thus grown up, even though thinking "I am the king of beasts," just as formerly when he was a weak jackal, just so he howled only a jackal's howl. By this verse too, he struck at Pāthikaputta himself, saying that he was greedy for material gain and honour, like a jackal reared on eating frogs and so on.

"By elephants" means by elephants. "From the great bondage" means having freed from the great bondage of defilements. "From the great difficult passage" means the great difficult passage is the four mental floods. Having pulled them out from that and having established them on the dry ground of Nibbāna.

Commentary on the Discussion of the Description of Origins

36. Thus, having shown the connection of the term "the Blessed One does not perform the wonder by this much of a narrative," now showing the connection of this term "he does not declare the origin," he began the teaching "And I understand the origin." Therein, "And I understand the origin" means: I, Bhaggava, understand the origin and the lineage of conduct regarding the arising of the world. "And I understand that" means: not only the origin alone, but I also understand that origin. And what is further beyond that, beginning from morality and concentration up to omniscient knowledge, I understand. "And understanding that I do not grasp at it" means: even while understanding that, I do not grasp by way of craving, views, and conceit, thinking "I understand this." It explains that there is no adherence for the Tathāgata. "Quenching is directly known" means: by oneself alone, in oneself, the quenching of mental defilements is known. "Knowing which the Tathāgata" means: the Tathāgata knowing that quenching of mental defilements. "Does not fall into calamity" means: he does not fall into calamity, suffering, and disaster, as do the sectarians who have not known Nibbāna.

37. Now, showing that which the sectarians declare as the origin, he said beginning with "There are, Bhaggava." Therein, "creation by the Lord, creation by Brahmā" means made by the Lord, made by Brahmā, created by the Lord, created by Brahmā - this is the meaning. For here Brahmā himself should be understood as the Lord by virtue of his state of sovereignty. "Teacher's doctrine" means the state of having a teacher, the teacher's tradition. Therein, the teacher's tradition is the origin. But since the origin has been taught here, taking it thus, it is called just "the origin." "In what way arranged" means by whom arranged and how arranged. The remainder should be understood by the method explained in the Brahmajāla.

41. "Corruption through play" means having corruption through play as its root.

47. "With what is untrue" means with what is not existing; the meaning is in the sense of not being found. "Hollow" means with what is hollow, devoid of substance within. "False" means with lying. "Not factual" means devoid of factual meaning. "Accuse" means they accuse against. "Wrong" means one of wrong perception, of wrong mind. "And the monks too" means not only the ascetic Gotama alone, but those monks too who follow his instruction are wrong. Then, to show that with reference to which they say "wrong," the passage beginning with "the ascetic Gotama" was stated. "The beautiful deliverance" means the colour kasiṇa. "As only ugly" means he thus understands both the beautiful and the ugly, all as ugly. "As only beautiful at that time" means and at that time he understands it as only beautiful, not as ugly. "And the monks too" means those who speak thus, their monks too, the pupil ascetics, are wrong. "Is able" means capable, competent.

48. "It is difficult to do" - this wandering ascetic said that which begins with "Thus confident am I, venerable sir"; he said that through fraudulence and hypocrisy. For thus it occurred to him - "The ascetic Gotama has spoken to me this much of a talk on the Teaching; even having heard that, I am not able to go forth; it is fitting for me to become as one who has practised his Dispensation." Thereupon he said thus through fraudulence and hypocrisy. Therefore the Blessed One, as if striking his vital spot, said beginning with "This is difficult to do, Bhaggava, by you who hold a different view." That is of the same meaning as stated in the Poṭṭhapāda Sutta. "Thoroughly protect" means protect well.

Thus the Blessed One urged the wandering ascetic to the protection of mere confidence. He too, even having heard such a great discourse, was not able to bring about the destruction of mental defilements. But the teaching was a condition for his habituation in the future. The remainder is of manifest meaning everywhere.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Pāthika Sutta is finished.

2.

Commentary on the Udumbarika Sutta

Commentary on the Story of the Wandering Ascetic Nigrodha

49. "Thus have I heard" - this is the Udumbarikā Discourse. Herein this is the explanation of terms not previously explained - "Wanderer" means a clothed wandering ascetic. "At the wanderers' park of Udumbarikā" means at the wanderers' park belonging to Queen Udumbarikā. "Sandhāna" is his name. He was of great might, the foremost person among five hundred lay followers who went about surrounding him, a non-returner, praised thus by the Blessed One in the midst of a great assembly -

"Monks, the householder Sandhāna, possessed of six factors, has reached a conclusion regarding the Tathāgata and lives in the Good Teaching. Which six? With unwavering confidence in the Buddha, with unwavering confidence in the Teaching, with unwavering confidence in the Community, with noble morality, with noble knowledge, with noble liberation. Monks, the householder Sandhāna, possessed of these six factors, has reached a conclusion regarding the Tathāgata and lives in the Good Teaching."

He, early in the morning, having determined the Observance factors, having given a gift to the monastic community headed by the Buddha in the earlier period of the day, when the monks had gone to the monastery, troubled by the sound of young and old children at home, went out thinking "I shall listen to the Teaching" in the presence of the Teacher. Therefore it was said "he went out from Rājagaha during the day." Therein, "during the day" means the daytime of the day is called the passing of midday; when the daytime of that day had come, just when midday had passed, he went out - this is the meaning. "In seclusion" means having withdrawn the mind from this and that sensory field of visible form and so on, he was hidden, having gone to a state of oneness by way of cultivating the delight of meditative absorption. "Who cultivate the mind" means those who increase the mind. Those in whose case, when one reflects and attends, the mind becomes free from mental hindrances, rises up, and grows.

50. "Noisy" and so on should be understood by the very method explained in the Poṭṭhapāda Sutta.

51. "As far as" means however many. "This one of them" means this is one disciple among them, an insider. It is said that five hundred lay disciples of the Blessed One who were non-returners dwelt at Rājagaha. Each one of them had five hundred lay followers as retinue; with reference to them he said "this one of them." "Perhaps" - he said this desiring his approach. But the reason for the aspiration has been stated in the Poṭṭhapāda Sutta itself.

52. "He said this" means while coming, right on the way, because of having heard their talk, he said this utterance beginning with "these venerable ones are different." Therein, "heterodox" means those who are different sectarians by way of seeing, by deportment, by behaviour, by conduct, by dwelling, and by posture - thus they are heterodox. "Having come together and assembled" means having come together, having assembled, having become a group, at the place where they were seated. "Remote forest and woodland lodgings" means remote forest and woodland lodgings are distant lodgings free from the precincts of the village. "Secluded" means more distant, devoid of the vicinity of human beings. "With little sound" means with faint sound, even from the sound of travellers going through the precincts of the monastery. "With little noise" means with faint noise, noise whose meaning is indistinct. "Having an atmosphere of solitude" means free from the atmosphere of people moving about within. "Suitable for human seclusion" means suitable and befitting for the making of seclusion by human beings. "Suitable for retreat" means conforming to solitude. Thus the householder Sandhāna, having raised joined palms and placed them on the head, the highest part, sat down uttering this inspired utterance: "Oh, my Teacher who resorts to such lodgings!"

53. "When this was said" means when this was said by the householder Sandhāna uttering an inspired utterance. The wandering ascetic Nigrodha, thinking "This householder, even while seated near me, praises and extols only his own Teacher, and does not even consider us as existing; I shall cast the irritation arisen towards him upon the ascetic Gotama," said this to the householder Sandhāna.

"Yagghe" is an indeclinable particle used in the sense of urging. "May you know" means you would understand, you would see. "With whom does the ascetic Gotama converse" means for what reason, with what person does the ascetic Gotama converse, speak, talk. What is meant? "If there were any reason for conversation, or if anyone desirous of conversation were to go to the presence of the ascetic Gotama, he might converse; but there is no reason, no one goes to his presence; so with whom does the ascetic Gotama converse? Not conversing, how will he become a loud talker?"

"Discussion" means comparison. "Lucidity of wisdom" means the state of experienced knowledge by way of giving answers and counter-answers. "Destroyed by empty houses" means destroyed in empty houses; for by the ascetic Gotama only a small amount of wisdom was attained at the foot of the Bodhi tree, and even that has been destroyed while he sits alone in empty houses. It shows that if, however, he were to sit engaging in the company of groups as we do, his wisdom would not be destroyed. "Does not frequent assemblies" means due to lack of self-confidence he is not able to enter an assembly. "Not capable of conversation" means not able to engage in conversation. "Frequents only the fringes" means fearing questions, thinking "someone might ask me a question," he frequents only secluded lodgings at the fringes. "A one-eyed cow" means a cow that has lost one eye, a blind-in-one-eye cow. It is said that she is one who wanders along the borders, she frequents only the fringes. It is said that due to the state of having a blind eye, she is not able to face towards the edge of the forest. Why? Because she fears a blow from a leaf, or a branch, or a thorn. She is not able to face towards the cattle either. Why? Because she fears a blow from a horn, or an ear, or a tail. "Iṅgha" is an indeclinable particle used in the sense of urging. "We would confound him" means by the asking of just one question we would cause confounding, we would make him fallen into dejection. "Like a hollow pot, him" means him like an empty water-pot. "We would roll him over" means we would encircle him. For a filled pot, having been turned this way and that way, is not easily encircled. An empty one, having been turned as one pleases, can be encircled; just so, he says, we shall completely encircle the ascetic Gotama, who is similar to an empty pot due to his destroyed wisdom, by encircling him with a net of debate on all sides.

Thus the wandering ascetic, not seeing the gold-coloured circle of the forehead of the Teacher, displaying his own power behind the back of the One of Ten Powers, like an outcast's son offending an unmixed warrior prince by birth, and like an old jackal challenging by strength an unmixed maned lion, the king of beasts, roared various kinds of hollow roars. The lay follower too thought: "This wandering ascetic roars as if excessively; like one stretching out his foot for the purpose of touching Avīci, and stretching out his hand for the purpose of grasping the highest point of existence, he strives in vain. If my Teacher were to come to this place, he would bring down on the spot the banner of conceit of this wandering ascetic, raised up as far as the highest point of existence."

54. The Blessed One too indeed heard that friendly conversation of theirs. Therefore it was said "heard this friendly conversation."

"Sumāgadhāya" means Sumāgadhā is the name of a pond, on whose bank a certain man sitting saw the titan army entering the titan realm through the spaces between the lotus stalks. "Moranivāpa" means nivāpa is called food; the place where food was given to the peacocks together with safety - that is the meaning. "In the open air" means in an open space. "Having attained comfort" means having attained satisfaction, having attained pleasure. "Disposition" means that which constitutes the highest support. "Fundamentals of the holy life" means the noble path reckoned as the ancient holy life. This is what is meant - "What, venerable sir, is that Teaching by which the Blessed One's disciples, being trained, having fulfilled the noble path which constitutes the fundamentals of the holy life as their disposition, having attained comfort by means of the achievement of arahantship, acknowledge?"

Commentary on the Doctrine of Austere Asceticism and Disgust

55. "Interrupted" means unfinished on account of my arrival, having remained as it stood. Tell me; I shall bring it to completion, bring it to its summit, and show it - thus he made the invitation of the Omniscient One.

56. "Difficult to know indeed" - the Blessed One, having heard the wandering ascetic's words, thought: "This wandering ascetic asks about the Teaching to be expounded by me to disciples, the practice to be fulfilled by them. If I were to speak to him about that from the very beginning, even when spoken about he will not understand it. But this one holds the doctrine of loathing evil through energy. Come, let me, having had him ask a question in this very domain, show the uselessness of the views of the various ascetics and brahmins. Then afterwards I shall answer this question" - having thus reflected, he said beginning with "Difficult to know indeed is this." Therein, "concerning your own teacher's doctrine" means in one's own teacher's teaching. "Concerning the practice of loathing evil" means in the state of loathing evil through energy. "How being" means how having come to be. "Austere asceticism and disgust for evil" means loathing evil through energy, the avoidance of evil. "Fulfilled" means purified. "How unfulfilled" means how does it become impure - thus he asks. "Yatra hi nāma" means "whoever indeed."

57. "Having made quiet" means having made them still and quiet. It is said that he thought - "The ascetic Gotama does not speak even a single question, and his friendly talk is not overly abundant either; but these from the very beginning conform to the ascetic Gotama and praise him. Well then, let me make them silent and speak myself." He did so. Therefore it was said "having made quiet." In the passage beginning with "advocates of austere asceticism and disgust for evil," the meaning is: we advocate austere asceticism and disgust for evil, even in mind we go about having taken that very thing as the core, even with the body we are clinging to that very thing, we dwell engaged in the pursuit of self-mortification of various kinds.

Commentary on the Impurities

58. "Austere ascetic" means one dependent on austere asceticism. "Naked ascetic" and so on should be understood by the very method explained in the Lion's Roar. "Takes upon himself austere asceticism" means he rightly takes up austere asceticism such as the state of being a naked ascetic and so on; he firmly grasps it. "He is delighted" means he is contented in mind, thinking "Who else is there equal to me in this austere asceticism?" "His thought fulfilled" means his thought is concluded thus: "This much is enough." And this has come by way of the sectarians. But it should also be illustrated by way of one observing the Dispensation. For a certain person takes upon himself ascetic practices, and by those very ascetic practices, thinking "Who else is there equal to me as an observer of ascetic practices?" he is delighted, his thought fulfilled. "This is an impurity of the austere ascetic" means this is an impurity of the austere ascetic who is of both kinds. To this extent, I say, this is an impurity of austere asceticism.

"He exalts himself" means thinking "Who is there equal to me?" he exalts himself, raises himself up. "He scoffs at others" means thinking "This one is not like me," he disparages others, casts them down.

"He becomes intoxicated" means he becomes intoxicated by the production of the vanity of conceit. "He becomes infatuated" means he becomes infatuated, greedy, transgressing. "He falls into heedlessness" means regarding this very thing as the substance, he falls into heedlessness. Even one gone forth in the Dispensation becomes one pure only in ascetic practices, not one pure in the meditation subject. He falls back on the ascetic practices alone as having substance, as if they were arahantship.

59. "Material gain, honour and fame" - here, "material gains" means the four requisites are obtained; "honour" means those very same requisites obtained well, having been prepared with care; "fame" means the speaking of praise. "Brings into existence" means in dependence on the state of being a naked ascetic and so on, or the observance of the thirteen ascetic practices, great material gain arises; therefore "brings into existence" is said. The remainder here should be understood by the method of the former section, by way of the austere ascetic who is of both kinds.

60. "Commits to discrimination" means commits to two portions, makes two parts. "Is agreeable" means finds delight in. "Is not agreeable" means does not find delight in. "Abandons with longing" means abandons with craving. How? Right early he has eaten a meal of milk-rice. Then someone brings him a meat dish. He thinks thus: "When shall we obtain such a thing again now? If we had known, right early we would not have eaten the meal of milk-rice. What am I able to do? Go, my dear, you yourself eat it." As though giving up his life, he abandons with longing. "Greedy" means greed has arisen. "Infatuated" means infatuated by powerful craving, having become one whose mindfulness is confused. "Transgressing" means excessively attached to material gains; without even making a mere rightful invitation saying "Will you eat, friend?" he makes very large mouthfuls. "Not seeing the danger" means he does not see even a mere trace of danger. "Without wisdom of escape" means here he does not even make use of even a mere amount of reviewing as escape through moderation. "Because of attachment to material gain, honour, and praise" means because of craving for material gain and so on.

61. "Devours" means eats up. "Thunderbolt wheel" means a thunderbolt itself in the shape of a wheel. This is what is meant: "This thunderbolt wheel, this deceitful tooth, does not fail to devour anything among root-propagated seeds and so on. And yet people perceive him as an ascetic by the mere claim of being an ascetic." Thus he disparages, casts down. This has come by way of sectarians. But here, by way of monks, this is the explanation: he himself is an observer of ascetic practices, and he disparages another thus: "Why do these so-called ascetics say 'We are ascetics'? They do not have even a mere ascetic practice; seeking designated meals and so on, they go about indulging in requisites." "Who leads a miserable life" means one who leads a miserable life either by way of being a naked ascetic and so on, or by way of ascetic practices. "Jealousy and stinginess" means jealousy, which has the characteristic of wishing for the destruction of another's success in honour and so on, and stinginess, which has the characteristic of being unable to bear others receiving honour and so on.

62. "Sits down within range of sight" means he sits down within the range of sight of human beings, in a place where they can see him. Where they can see him, standing there he practises the bat-observance, heats himself with the five-fire asceticism, stands on one foot, and venerates the sun. Even one gone forth in the Dispensation, having undertaken ascetic practices, having slept the whole night, performs austere asceticism in the range of vision of human beings; in the late evening itself he makes a robe-hut, when the sun has risen he folds it away; having known that human beings have come, having struck the bell, having placed the robe on his head, he descends to the walking path; having taken a broom, he sweeps the monastery courtyard.

"Himself" means his own virtue; regarding "adassayamāno" (displaying), here the prefix "a" is merely a particle; the meaning is "dassayamāno" (displaying). "This too is in my austere asceticism" means this action too is indeed in my austere asceticism; or the locative is used in the reflexive sense; the meaning is "this too is my austere asceticism." For he, having heard such things as "In such and such a place there is a naked ascetic of loose habits," speaks such things as "That is our austere asceticism, he is our pupil." Or else, having heard such things as "In such and such a place there is a rag-robe wearing monk," he speaks such things as "That is our austere asceticism, he is our pupil."

"Something" means some fault or wrong view. "Practises something concealed" means he practises it in such a way that others do not know. "While it is not agreeable, he says 'It is agreeable'" means while it is not pleasing to him, he says "It pleases me." He makes known a fault committed by himself, even a very great one, by making it appear trifling; he shows a transgression committed by another, even a mere wrong-doing, by making it appear similar to an offence of expulsion. "Should be approved" means should be allowed, should be given thanks for.

63. "Is prone to wrath and bears grudges" means he is possessed of wrath having the characteristic of anger, and of hostility having the characteristic of not giving up enmity. "Is one who depreciates another's worth and is spiteful" means he is possessed of contempt having the characteristic of smearing over the virtues of others, and of insolence having the characteristic of rivalry.

"Is envious and stingy" means he is possessed of envy having the characteristic of jealousy towards the honours and so on received by others, and of the fivefold stinginess having the characteristic of being miserly regarding residence, family, material gain, beauty, and teachings. "Is fraudulent and deceitful" means he is possessed of fraudulence having the characteristic of deceitfulness, and of deceit having the characteristic of concealing what one has done. "Is obstinate and arrogant" means he is possessed of obstinacy having the characteristic of being rigid through lack of affection and mercilessness, and of arrogance having the characteristic of imagining oneself to have surpassed others. "Has evil desires" means he is possessed of evil desire having the characteristic of longing for esteem for qualities one does not possess. "Of evil" means he has come under the control of those very same inferior desires. "Holds wrong views" means he is endowed with a view that is not in accordance with reality, which operates in the manner beginning with "there is nothing given." "Of an extreme view" means that very view is called "extreme-grasping" because it has grasped the extreme of annihilation; the meaning is possessed of that. In the terms beginning with "adhering to his own views," one's own view is one's personal view; one who adheres to one's personal view, having grasped it and declaring it, is one adhering to his own views. "Ādhāna" is called what is firmly and well established; one who takes hold in that manner is one holding on to them tenaciously. Like Ariṭṭha, he cannot be made to relinquish - thus he is one relinquishing them with difficulty. "Yadime" means "if these."

Commentary on the Discussion of Attaining the Pure Outer Bark

64. "Here, Nigrodha, an austere ascetic" - thus the Blessed One, having shown the passage on impurities, that the austere asceticism guarded by those who held the view grasped by the heterodox was entirely defiled, now beginning the teaching for the purpose of showing the passage on purity, said "Here, Nigrodha" and so on. Therein, "not delighted" and so on should be understood by way of the opposite of what was stated. And in all instances, the explanation should be understood by way of both the rough austere ascetic and the observer of ascetic practices. "Thus he is pure in that state" means thus he, by that reason reckoned as the absence of delight and the absence of fulfilled thought, is pure, free from impurities; striving further, having become one pure in the meditation subject, he attains arahantship. By this method, the meaning should be understood in all instances.

69. "Certainly, venerable sir" - he allows thus: "Venerable sir, this being so, definitively the doctrine of loathing evil through energy is pure." And not knowing what lies beyond this as the summit state or the substance state, he said "has reached the summit and reached the substance." Then the Blessed One, rejecting his claim of having reached the substance, said beginning with "Not so, Nigrodha." "Has only reached the outer bark" - this shows that, of a tree possessing substance, having passed over the substance, the softwood, and the bark, it is like the outer dry bark.

Commentary on the Discussion of Attaining the Pure Skin and So On

70. "Lead to the summit" means he requests the one of ten powers thus: "Having brought to the summit by way of the Teaching, may he teach; having brought to the substance, may he teach." "Restrained by the fourfold restraint" means closed by the fourfold restraint. "Does not kill a living being" means he does not kill a living being. "Does not desire what is cultivated" - what is cultivated means, according to their perception, the five types of sensual pleasure; he does not long for them, does not practise them - this is the meaning.

"This is for him" means this characteristic now being stated beginning with "he progresses" is for him. "By way of his austere asceticism" means it is by way of the state of being an austere ascetic. Therein, "he progresses" means he progresses in that morality, increases it ever higher and higher. "My morality is fulfilled, austere asceticism is undertaken, this much is enough" - he does not give up energy thus. "Does not return to the lower life" means he does not return to the lower state of the household life. He indeed makes energy for the purpose of specific attainment beyond morality; doing thus, he resorts to a secluded lodging. "Forest" and so on were explained in detail in the Sāmaññaphala. "Accompanied by friendliness" and so on were explained in the Visuddhimagga. "Has reached the bark" means having reached the bark interior to the outer dry bark. "Has reached the softwood" means having reached the softwood interior to the bark; it is like the softwood - this is the meaning.

74. "To this extent indeed, Nigrodha, austere asceticism and disgust for evil has reached the summit and reached the substance" - this the Blessed One said by way of the sectarians. For the sectarians, material gain and honour is like the branches and leaves of a tree. The mere five precepts is like the outer dry bark. The mere eight meditative attainments is like the bark. The direct knowledges ending with the knowledge of past lives are like the softwood. But they go about taking the divine eye to be arahantship. Therefore, for them, that is like the substance of a tree. In the Dispensation, however, material gain and honour is like the branches and leaves. Accomplishment in morality is like the outer dry bark. The meditative absorptions and attainments are like the bark. Mundane direct knowledges are like the softwood. The path and fruit is the substance. Thus by the Blessed One his own Dispensation was compared by the simile of a tree laden with the burden of fruit, bent down and bowed. He, through skilfulness in teaching, in order to show the distinction of his own teaching - "My Dispensation is more superior and more sublime than that achievement of bark and substance; when will you know that?" - began the teaching "Thus indeed, Nigrodha." "Those wandering ascetics" means those wandering ascetics numbering three thousand who were his retinue. "Here we are lost" means here among the naked ascetic practice and so on; this is what is meant: "We do not have even the mere naked ascetic practice, whence the purified practice. We do not have even the mere purified practice, whence the fourfold restraint and so on. Even the fourfold restraint there is not, whence dwelling in the forest and so on. Even dwelling in the forest there is not, whence the abandoning of mental hindrances and so on. Even the abandoning of mental hindrances there is not, whence the divine abidings and so on. Even the mere divine abidings there is not, whence the past life knowledge and so on. Even the mere knowledge of past lives there is not, whence our divine eye. Here we, together with our teachers, are lost." "Anything further beyond this" means from this attainment of the knowledge of the divine eye, any other more superior specific attainment, we do not know even by way of hearing - thus they say.

Commentary on Nigrodha's Brooding

75. "Then to the wandering ascetic Nigrodha" - for thus it occurred to him: "These wandering ascetics now listen to what the Blessed One has said, and by this Nigrodha, in the Blessed One's absence, a harsh and unapproachable utterance was spoken; now he too has become willing to hear. It is now time for me, having brought down the banner of conceit of this one, to raise up the Blessed One's Dispensation." Then he said this to the wandering ascetic Nigrodha. Furthermore, this occurred to him: "If I do not speak, this one will not ask forgiveness of the Teacher; that will lead to his harm and suffering in the future. But when I have spoken, he will ask forgiveness; that will be for his welfare and happiness for a long time." Then he said this to the wandering ascetic Nigrodha. "Now make him one who does not frequent assemblies" - here "now" (pana) is an indeclinable particle; the meaning is "then make him one who does not frequent assemblies." "Aparisāvacareta" is also a reading; the meaning is either "make this one who does not frequent assemblies," or "any one among the one-eyed cow and so on."

"A one-eyed cow" - here too the meaning is "make him like a one-eyed cow wandering along the borders." "Silent" (tuṇhībhūto) means one who has reached a state of silence. "Downcast" (maṅkubhūto) means one who has fallen into a state of powerlessness. "With drooping shoulders" (pattakkhandho) means with neck bent down. "Face cast down" (adhomukho) means with face turned downwards.

76. "That Blessed One is enlightened, for enlightenment" means he himself is enlightened and teaches the Teaching for the purpose of beings' awakening to the four truths as well. "Tamed" means tamed through the eye too, etc. tamed through the mind too. "For taming" means for the purpose of taming others too, not for the purpose of controversy. "Peaceful" means peaceful through the stilling of lust, peaceful through the stilling of hate and delusion, through the stilling of all unwholesome states and all volitional activities. "For peace" means he teaches the Teaching for the purpose of the stilling of lust and so on for the public. "One who has crossed over" means one who has crossed over the four mental floods. "For crossing over" means for the purpose of the public's crossing over the mental floods. "Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements. "For final Nibbāna" means he teaches the Teaching for the purpose of the final extinguishment of all mental defilements for the public as well.

Commentary on the End of the Holy Life and So On

77. "Transgression" and so on were stated in the Sāmaññaphala. "Of upright nature" means the intrinsic nature of uprightness, free from crookedness of body and so on. "I will instruct" means I instruct such a person, I teach the Teaching to him. "Seven days" means seven days. All this the Blessed One said with reference to a person of slow wisdom; but one who is not fraudulent, not deceitful, of upright nature, will be able to attain arahantship in that very moment. Thus the Blessed One, by the utterance beginning with "not fraudulent," explaining that one who is fraudulent is indeed thoroughly crooked, and cannot be instructed even by me, seized the wandering ascetic by the feet and cast him down, as it were, at the base of Mount Meru. Why? For this one is exceedingly fraudulent, of crooked mind; even when the Teacher speaks thus, he does not resolve upon the Buddha, the Teaching, and the Community; he does not lend an ear for the purpose of resolving; established in hypocrisy, he asks forgiveness of the Teacher. Therefore the Blessed One, having known his disposition, said beginning with "Let an intelligent person come, one who is not fraudulent." But I am not able to instruct a fraudulent one.

78. "Out of desire for pupils" means through desire for pupils, wishing us to be his pupils. "Speaks thus" means he said beginning with "Let an intelligent person come." "Whoever is your teacher" means whoever is naturally your teacher. "Wishing to divert us from our recitation" means having made us accept his own instruction, he wishes to divert us from our recitation. "Let that be your recitation" means whatever is naturally your recitation, let it remain yours; we have no need of your recitation. "From livelihood" means from livelihood. "Reckoned as unwholesome" means having reached the portion classified as "unwholesome." "Unwholesome mental states" means the mental states of the twelve unwholesome arisings of consciousness, or specifically craving. For that is called "leading to rebirth" because it causes renewed existence. "That give trouble" means associated with the disturbance of mental defilements. "Leading to future birth, ageing and death" means being a condition for birth, ageing and death. "Mental states subject to defilement" means the twelve unwholesome arisings of consciousness. "Purifying" means the mental states of serenity and insight meditation. For they purify beings, therefore they are called "purifying." "Fulfilment of wisdom" means the fulfilment of path wisdom. "And expansion" means the expansion of fruition wisdom, or both of these are merely synonyms for each other. This is what is meant: "Thereupon you will, in this very life, having realised by direct knowledge yourselves both path wisdom and fruition wisdom, having attained, dwell therein." Thus the Blessed One, referring to the wandering ascetics, showing the fruit of his own exhortation and instruction, concluded the teaching with the pinnacle of arahantship.

79. "As if by Māra" means just as those whose minds are possessed by Māra sit down, just so they sat silent, etc. bewildered.

Māra, it is said, thought: "The Teacher, roaring very much, having displayed the power of the Buddha, teaches the Teaching to these wandering ascetics; at some time there might be a full realisation of the teaching; come, let me possess them" - so he possessed their minds. Indeed, the mind of those whose illusions have not been abandoned is to be done with by Māra as he wishes. They too, with minds possessed by Māra, sat silent, bewildered, as if with stiffened limbs and minor limbs. Then the Teacher, attending to "Why indeed are these wandering ascetics sitting exceedingly silent?", knew the state of being possessed by Māra. If, however, there were a cause for the arising of path and fruition for them, the Blessed One would teach the Teaching even having warded off Māra; but that does not exist for them. He knew "All these are hollow men." Therefore it was said "Then this occurred to the Blessed One: 'All these are foolish men'" and so on.

Therein, "touched by the Evil One" means touched by the Evil One, by Māra. "Yatra hi nāma" means "in whom indeed." "Even for the purpose of knowing" means even for the purpose of knowing. "What will seven days do" means the week determined by the ascetic Gotama, what will it do to us? This is what is meant: "It was said by the ascetic Gotama 'He will, having realised by direct knowledge himself, having attained, dwell therein for a week'; what discomfort will that week cause us? Come, let us live the holy life even for the purpose of knowing whether it is possible or not possible to realise this teaching within a week." Or alternatively, "let us know his teaching at least" - not even once on a single day did the thought arise in them even for the purpose of knowing; but what will a week do for these lazy ones? Will they be able to fulfil a week? - this is the intention here. "Lion's roar" means having roared a fearless roar that breaks the doctrines of others and raises up one's own doctrine. "Appeared" means was established. "At that very moment" means at that very moment. "Entered Rājagaha" means he entered Rājagaha itself. Although for those wandering ascetics no distinction arose from having heard this discourse, yet it will be a condition for their habituation in the future. The remainder is clear everywhere.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Udumbarika Sutta is finished.

3.

Commentary on the Cakkavatti Sutta

Commentary on Having Oneself as an Island and Refuge

80. "Thus have I heard" - this is the Discourse on the Wheel-Turning Monarch. Herein, this is the explanation of obscure terms - "At Mātulā" means in the city so named. Making that city his village as food resort, he dwells in a jungle thicket not far away. "There the Blessed One addressed the monks" - here this is the progressive discourse -

It is said that the Blessed One, at the time of the origination of this discourse, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world, having seen the full realisation of the teaching by eighty-four thousand living beings among the inhabitants of Mātula city through this discourse talk illuminating the future lineage, right early, attended by a retinue of twenty thousand monks, arrived at Mātula city. The warriors dwelling in Mātula city, having heard "The Blessed One has come," having gone out to meet him, having invited the one of ten powers, having ushered him into the city with great honour, having arranged a place for sitting, having caused the Blessed One to sit down on a costly divan, gave a great gift to the Community of monks headed by the Buddha. The Blessed One, having finished the meal duty, thought - "If I were to teach the Teaching to these human beings in this place, this area is confined; there will be no opportunity for the human beings to stand or to sit down; but there must be a great assembly."

Then, without even giving the thanksgiving for the meal to the royal family, taking his bowl, he departed from the city. The people thought - "The Teacher goes without even giving us a thanksgiving; surely the refectory was disagreeable; it is not possible to grasp the mind of Buddhas; making intimacy with Buddhas is like grasping a venomous snake with a raised hood by the neck. Come, friends, let us ask forgiveness of the Tathāgata." All the inhabitants of the city departed together with the Blessed One. The Blessed One, while still going, having seen a single mātula tree standing in the Magadhan field, endowed with branches and boughs, giving dense shade, with ground spread out to the extent of about an acre, thought "If I sit down at the root of this tree and the Teaching is being taught, there will be opportunity for the public to stand and sit." Having turned back, having left the road, having approached the tree-root, he looked at the Elder Ānanda, the treasurer of the Teaching. The Elder, by the mere sign of being looked at, having known "The Teacher wishes to sit down," prepared and offered the Fortunate One's great robe. The Blessed One sat down on the prepared seat. Then the people sat down in front of him. On both sides and behind was the Community of monks; in the sky deities stood. Thus, having come into the midst of the great assembly, there the Blessed One addressed the monks.

"Those monks" means the monks who were seated there as recipients of the Teaching. "Having yourselves as an island" means the meaning is: dwell having made oneself an island, a shelter, a rock cell, a destination, an ultimate goal, a support. "Having yourselves as a refuge" - this is a synonym for that very thing. "With no other refuge" - this is a statement rejecting another as refuge. For one person is not a refuge for another, because another is not purified by another's effort. And this too has been said: "Indeed, oneself is one's own protector, for who else could be a protector?" Therefore he said "with no other refuge." But what here is called "self"? The mundane and supramundane Teaching. Therefore he said - "Having the Teaching as an island, having the Teaching as a refuge, with no other refuge." "Observing the body in the body" and so on are expanded in the Mahāsatipaṭṭhāna.

"Resort" means in a place suitable for walking. "One's own" means in what belongs to oneself. "In the paternal domain" means in the domain handed down from the father. "Carataṃ" means of those who walk. "Caranta" is also a reading; the meaning is the same. "Will not gain" means will not obtain, will not find. "Māra" means the Māra who is a son of a god, the Māra who is death, and the Māra who is mental defilement. "Access" means a weak spot, a fissure, an opening. But this meaning should be illustrated by the story of the swooping hawk bird, having come out from the place of clods, having perched on the gateway, and having seized the quail bird warming itself in the morning sun. It should be illustrated by the story of the swooping hawk bird. For this was said:

"Once in the past, monks, a hawk suddenly swooped down upon a quail and seized it. Then, monks, the quail, being carried off by the hawk, lamented thus - 'We are indeed unlucky, we are of little merit, we who wandered outside our own resort, in another's domain. If today we were to walk in our own resort, in our own paternal domain, this hawk would not have been a match for me, that is to say, for battle.' But what, quail, is your own resort, your own paternal domain? That is to say, the freshly ploughed field, the place of clods. Then, monks, the hawk, not proud of her own strength, not boasting of her own strength, released the quail - 'Go then, quail, even having gone there you will not escape.'

Then, monks, the quail, having gone to the freshly ploughed field, the place of clods, having climbed upon a large clod, stood there calling to the hawk - 'Come now to me, hawk, come now to me, hawk!' Then, monks, that hawk, not proud of her own strength, not boasting of her own strength, having tucked in both wings, suddenly swooped down upon the quail. When, monks, the quail knew 'This hawk has come close to me,' then it slipped behind that very clod. Then, monks, the hawk right there struck her breast. For thus it is, monks, for one who walks outside one's own resort, in another's domain.

Therefore, monks, do not walk outside your own resort, in another's domain. Monks, for those walking outside their own resort, in another's domain, Māra will gain access, Māra will gain an object. And what, monks, is a monk's improper resort, another's domain? That is to say, the five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; odours cognizable by nose that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; flavours cognizable by tongue that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. This, monks, is a monk's improper resort, another's domain.

Monks, walk in your own resort, etc. Māra will not gain an object. And what, monks, is a monk's own resort, his own paternal domain? That is to say, the four establishments of mindfulness. Which four? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world - This, monks, is a monk's own resort, his own paternal domain.

"Wholesome" means those having the characteristic of being blameless. "Because of undertaking" means because of conducting oneself having accepted. "Thus this merit increases" means thus this mundane and supramundane fruit of merit grows; and "fruit of merit" should be understood as both merit ever higher and higher and the result of merit.

Commentary on the Discussion of King Daḷhanemi the Universal Monarch

81. Therein, the wholesome is twofold - leading to the round of rebirths and leading to the end of the round of rebirths. Therein, wholesome leading to the round of rebirths means the soft and gentle consciousness arising through affection of parents towards sons and daughters, and of sons and daughters towards parents. Wholesome leading to the end of the round of rebirths means the thirty-seven qualities conducive to enlightenment, classified as "the four establishments of mindfulness" and so on. Among those, the final goal of merit leading to the round of rebirths is the glory and splendour of a universal monarch in the human world. The achievement of path, fruition and Nibbāna is of the wholesome leading to the end of the round of rebirths. Therein, he will show the result of the wholesome leading to the end of the round of rebirths at the conclusion of the discourse.

Here, however, for the purpose of showing the result of the wholesome leading to the round of rebirths, having said "Monks, when sons and daughters did not stand firm in the exhortation of parents, then they declined in life span, in beauty and in sovereignty. But when they stood firm, then they prospered," he began the teaching "Once upon a time, monks" by way of the connection with the wholesome leading to the round of rebirths. Therein, "universal monarch" and so on were explained in detail in the Mahāpadāna.

82. "Drawn back" means retreated even slightly. "Fallen from its place" means departed from its place altogether. That wheel treasure, it is said, stood in the sky at the door of the inner palace as if fixed on its axle. Then, having buried two acacia pillars on both sides of it, they tied one string at the top of the wheel treasure facing towards the rim. At the lower part too, they tied one facing towards the rim. Among those, the wheel treasure that has descended even a trifle from the upper string is called "drawn back"; when the place of the lower string has been passed beyond by the upper edge, it is called "fallen from its place"; that occurs thus when there is an exceedingly powerful misfortune. Even if it has dropped by a mere string's width, or by one or two finger-breadths, it is indeed "fallen from its place." With reference to that, this was said: "drawn back, fallen from its place."

"Then you should inform me" means: dear son, you, beginning from today, go three times a day to attend upon the wheel treasure; thus going, when you see the wheel treasure drawn back even slightly, fallen from its place, then you should tell me. For my life is placed in your hands. "He saw" means being diligent, having gone three times a day and looking, one day he saw.

83. "Then, monks" means monks; then King Daḷhanemi, having heard that "the wheel treasure has retreated," with powerful displeasure having arisen, having cried and lamented thinking "I shall not live long now, my life span has little remaining, now is not the time for me to enjoy sensual pleasures, now is the time for my going forth," having had his eldest son, the prince, summoned, said this. "Bounded by the ocean" means only that which is enclosed and bounded by a single ocean. For this was his family's property. But that which extended to the limit of the world-circle had arisen through the power of merit and supernormal power; that cannot be given. But in handing over the family's property, he said "bounded by the ocean." "Hair and beard" means for even those going forth into the going forth of a hermit first shave off the hair and beard. Thenceforth they go about having tied up their grown hair. Therefore it was said - "Having shaved off the hair and beard."

"Ochre robes" means dyed yellow with astringent dye. Having done thus at first, afterwards they also wear bark garments. "Went forth" means one who has gone forth. And having gone forth, he dwelt in his own auspicious pleasure grove. "In the royal seer" means in the royal seer. For those who have gone forth as brahmins are called "brahmin sages." But those who have gone forth from royalty, having abandoned the white parasol, are royal sages. "Disappeared" means it had disappeared, having reached non-existence like an extinguished lamp flame. "Experienced" means he made known while crying and lamenting. "Paternal" means it is not an inheritance come from the father; it cannot be attained by one who is lazy, lacking in energy, and conducting oneself having undertaken the ten unwholesome courses of action. It explains that this is to be attained only by one who fulfils the tenfold or twelvefold duty of a wheel-turning monarch in dependence on one's own well-done action. Then, urging him in the practice of the duty, he said beginning with "Come now, you." Therein, "noble" means faultless. "Duty of a wheel-turning monarch" means in the duty of wheel-turning monarchs.

Commentary on the Noble Duty of the Universal Monarch

84. "The Teaching" means the teaching of the ten wholesome courses of action. "Relying on" means with a mind having that as its determination, having made that very thing the support. "Honouring the Teaching" means doing it in such a way that the Teaching, when practised, is well practised. "Respecting the Teaching" means respecting it through the arising of respect towards it. "Revering the Teaching" means dwelling having made that very Teaching dear and worthy of cultivation. "Venerating the Teaching" means having cited it, making veneration to it through offerings of perfume, garlands and so on. "Paying homage to the Teaching" means conducting oneself humbly towards that very Teaching through making salutations with joined palms and so on. "Having the Teaching as one's banner, having the Teaching as one's standard" means the meaning is having put that Teaching in front like a banner and having raised it up like a standard, in practice having become one with the Teaching as one's banner and the Teaching as one's standard. "Having the Teaching as authority" means having become one who has the Teaching as authority, by having become one who has the Teaching as predominant through the state of having arrived at it, and by performing all actions by the power of the Teaching alone. "Arrange righteous protection, shelter and safeguarding" means "righteous" is one who possesses the Teaching; protection and shelter and safeguarding is protection-shelter-safeguarding. Therein, from the statement "protecting others, one protects oneself," patience and so on are the protection. For this was said: "And how, monks, does one protecting others protect oneself? Through patience, through non-violence, through having a mind of friendliness, through compassion." Shelter is the warding off of inner robes, outer robes, houses and so on; safeguarding is the guarding for the purpose of warding off dangers from thieves and so on. Arrange all that well, set it in operation - this is the meaning. Now, showing where that should be arranged, he said beginning with "for the people within."

Therein this is the meaning in brief - Establish your children and wife, reckoned as the people within, in moral restraint, and give them cloth, perfume, garlands and so on, and ward off all dangers from them. For the army and so on too, the same method applies. But this is the distinction - The army should be supported also by providing food and wages without exceeding the proper time. The anointed warrior nobles should be assisted also by providing excellent thoroughbred horses and other precious things. The dependent warrior nobles should be gratified also by providing them with suitable vehicles and conveyances. The brahmins with gifts of food, drink, cloth and so on. The householders by providing food, seeds, ploughs, ploughshares, draught oxen and so on. Likewise, those dwelling in market towns are townspeople, and those dwelling in the countryside are country folk. The ascetics and brahmins, who have calmed evil and warded off evil, should be honoured by providing ascetic requisites. The beasts and birds should be comforted by the gift of fearlessness.

"In your realm" means in the place where one's authority operates. "Wrongdoing" means unrighteous action. "Should not prevail" means arrange it so that it does not prevail - this is the meaning. "Ascetics and brahmins" means those who have calmed evil and warded off evil. "Abstaining from vanity and negligence" means abstaining from the ninefold conceit-vanity and from negligence reckoned as the surrendering of the mind to the five types of sensual pleasure. "Established in patience and meekness" means established in the patience of endurance and in the state of gentleness. "Themselves alone" means they are said to tame, calm and bring to final quenching one self alone, by taming and so on of one's own lust and so on. "From time to time" means at each time. "You should completely avoid" means you should well avoid, as one would faeces, as one would poison, and as one would fire. "Having accepted" means having rightly taken up, like a garland of fragrant flowers, like the Deathless, you should practise.

Standing here, the duty should be brought together. For the people within and the army one, for the warrior nobles one, for the dependents one, for the brahmins and householders one, for the townspeople and country folk one, for the ascetics and brahmins one, for the beasts and birds one, the rejecting of wrongdoing one, the giving of wealth to those without wealth one, approaching ascetics and brahmins and asking questions one - thus this is tenfold. But for one counting the householders and the birds and beasts separately, it becomes twelvefold. Or for one counting what was not previously stated, it should be understood as twelvefold by way of the abandoning of wrongful lust and unrighteous greed. "This, dear son, is that" means this tenfold and twelvefold noble duty of a wheel-turning monarch. "Of one practising" means of one practising having fulfilled. "On that uposatha day" and so on is stated in the Mahāsudassana.

90. "By his own judgement" means by his own idea. "Su" is merely a particle. "Pasāsati" means instructs. This is what is meant - having abandoned the ancient royal lineage, the royal tradition, the duty of a king, and standing merely on his own idea, he instructs the country. Thus this one arose as the last man, the destroyer of the Daḷhanemi lineage, just as Kaḷārajanaka was of the Maghadeva lineage. "As before" means having been similar to the former time, in the later time. "The country does not prosper" means does not grow. "As it had for the former kings" means just as for the former kings, having been similar both before and after, they prospered, so they do not prosper. In some places they become empty, destroyed and plundered; even the nutritive essence in oil, honey, molasses and so on, and in rice gruel, meals and so on, declined - this is the meaning.

"Ministers and councillors" means ministers and members of the assembly. "Accountants and chief ministers" means accountants who reckon texts beginning with those without gaps, and great councillors. "Military commanders" means elephant trainers and so on. "Doorkeepers" means door guards. "Those who live by their wisdom" - "mantā" is called wisdom; those wise chief ministers who live in dependence on that, this is their name.

Commentary on the Discussion of the Decline of Life Span, Beauty and So On

91. "But not to the poor" means that due to powerful greed, however, he did not give wealth to the poor, destitute people. "Nānuppadiyamāne" means "when not being given"; or this itself is the reading. "Poverty" means the state of being poor. "You should live yourself" means the meaning is "you should sustain your own livelihood." Regarding "conducive to higher states" and so on: because by way of giving fruit in successively higher planes, its path is upward, thus it is "conducive to higher states." "Leading to heaven" means beneficial for heaven, because it produces rebirth there. "Resulting in happiness" means its result in the place of rebirth would be happiness. "Conducive to heaven" because of the well arising of the ten distinctions, the highest, such as divine beauty and so on. The meaning is: one establishes such an offering, a gift.

92. "Will increase" means it will grow, it will become much. "Thoroughly restrain" means well restrained, should restrain. "Make an end at the root" means destroyed at the root. "With a harsh sound" means with a rough noise. "With a drum" means with an execution drum.

93. "We shall cut off their heads" means: those from whom we shall take even at least a handful of roots, we shall likewise cut off their heads, so that no one will even know of the fact of being robbed. "What is it here now? Even the king, having risen up thus, kills others" - this is their intention. "They began" means they started. "Highway robbery" means highway slaughter, standing on the road and committing the work of thieves.

94. "No indeed, Sire" - it is said that he thought - "This king, when the verbal acknowledgment 'true, Sire' has been given, causes one to be killed; come, let me speak a lie," and out of fear of death he said "No indeed, Sire."

96. "Ekidan" - here "ida" is merely a particle; the meaning is "some beings." "Conduct" means misconduct. "Covetousness-and-anger" means covetousness and anger. "Wrong view" means the extreme-grasping, opposing view beginning with "there is no gift."

101. "Lust for what is not according to the Teaching" means lust in inappropriate places such as one's mother, maternal aunt, paternal aunt, maternal uncle's wife, and so on. "Unrighteous greed" means excessively powerful greed even in places appropriate for use. "Wrong conduct" means desire and lust of men towards men and of women towards women.

Regarding "disrespect towards one's mother" and so on: one who is devoted to the welfare of one's mother is "matteyya" (one who respects one's mother); the state of that is "matteyyatā" (filial love towards one's mother); this is the name for right practice towards one's mother. The absence of that and its opposite is "disrespect towards one's mother." For "irreverence towards one's father" and so on too, the same method applies. "No honouring of elders in the family" means the state of non-performance of esteem and humble conduct towards elders in the family.

Commentary on the Period of a Ten-Year Life Span

103. "Yaṃ imesaṃ" means at the time of these. "Alaṃpateyyā" means suitable to be given to a husband. "Imāni rasāni" means these are the finest flavours in the world. "Atibyādippissanti" means they will greatly flourish; or this itself is the reading. "Kusalantipi na bhavissati" means even the name "wholesome" will not exist; the meaning is that not even the mere concept will be discerned. "Pujjā ca bhavissanti pāsaṃsā ca" means they will be worthy of veneration and worthy of praise. At that time, it is said, people will venerate and praise that very person, saying: "Such and such a one has struck his mother, struck his father, deprived ascetics and brahmins of life, does not even acknowledge the existence of elders in the family - what a man!"

"Na bhavissati mātāti vā" means the respectful thought "This is my mother" will not exist. Speaking various kinds of improper talk, like speaking to a woman in one's own house, they will approach with disrespectful conduct. For mother's sister and so on too, the same method applies. And here, "mātucchā" means mother's sister. "Mātulānī" means maternal uncle's wife. "Ācariyabhariyā" means the wife of a teacher who teaches the fields of crafts. "Garūnaṃ dārā" means the wives of father's younger brother, father's elder brother, and so on. "Sambheda" means a state of mixing, or the breaking of boundaries.

"Tibbo āghāto paccupaṭṭhito bhavissati" means powerful irritation will be present by way of arising again and again. The other two are synonyms of this very one. Because irritation strikes the mind, it is called "resentment." Because it destroys the welfare and happiness of oneself and others, it is called "anger." Because of corrupting the mind, it is called "ill-will." "Fierce murderous mind" means a murderous mind for the purpose of killing another, even one who is dear. To show the basis for that, "even of a mother towards her son" and so on was said. "Māgavikassa" means of a deer-hunter.

104. "Sword-interval" (satthantarakappo) means an intermediary cosmic cycle of the sword. Without reaching the cosmic cycle of universe-contraction, the destruction of the world occurs in between. This intermediary cosmic cycle is threefold: the famine-interval, the disease-interval, and the sword-interval. Therein, for a generation abundant in greed, there is a famine-interval. For one abundant in delusion, a disease-interval. For one abundant in hate, a sword-interval. Therein, those who perished through the famine-interval are for the most part reborn in the sphere of ghosts. Why? Because of the powerfulness of attachment to food. Those who perished through the disease-interval are for the most part reborn in heaven. Why? Because for them a mind of friendliness arises thus: "Alas, may such a disease not befall these other beings." Those who perished through the sword-interval are for the most part reborn in hell. Why? Because of powerful mutual resentment.

"Perception as deer" (migasaññaṃ) means the perception "This is a deer, this is a deer." "Sharp knives will appear in their hands" means that, it is said, whatever they merely touch with their hand, including at least grass and leaves, will become a weapon. "Let us not kill anyone" (mā ca mayaṃ kañcī) means let us not deprive even a single person of life. "And let no one kill us" (mā ca amhe kocī) means let not even a single person deprive us of life. "What if we" (yaṃnūna mayaṃ) - thinking "This destruction of the world has arisen; it is not possible for two standing in one place to obtain life," they thought thus. "Jungle thicket" (vanagahanaṃ) means a thicket, a place difficult to enter, consisting of grass, bushes, creepers and so on, which are termed jungle. "Thicket of trees" (rukkhagahanaṃ) means a thicket, a place difficult to enter, consisting of trees. "River fastness" (nadīviduggaṃ) means a place difficult to traverse, such as islands in the middle of rivers and so on. "Mountain unevenness" (pabbatavisamaṃ) means unevenness due to mountains, or an uneven place in the mountains. "They will rejoice together" (sabhāgāyissantī) means they will make others like themselves through cordial conversation thus: "Good to see you, friend, you are alive! You too are alive just as I am."

Commentary on the Discussion of the Increase of Life Span, Beauty and So On

105. "Extended" means great. "We would abstain from killing living beings" means we would draw back from killing living beings. Some recite "we would abstain from killing living beings"; therein the meaning is "we would abandon killing living beings." "Having a life span of twenty years" - the mother and father abstained from killing living beings, why did the sons have a life span of twenty years? Because of the purification of the field. For their mother and father had become moral. Thus, because of having grown in the womb of morality, through this purification of the field they had a long life span. But those who, having died here, were reborn right there, they themselves had a long life span through the accomplishment of morality.

"We would be" means we would become. The portions beginning with "having a life span of forty years" should be understood by way of those who abstained from taking what is not given and so on.

Commentary on the Arising of King Saṅkha

106. "Desire" means craving that arises thus: "Give me food." "Lack of appetite" means not eating, the state of being inactive, bodily laziness; the meaning is the state of bodily weakness that produces the wish to lie down on account of drowsiness after a meal for those who have eaten food. "Ageing" means obvious ageing. "So close that a cock could fly from one to another" means the cock's flight, reckoned as flying up from the rooftop of one village and alighting on the rooftop of another village. "In these there is" means "so close that a cock could fly from one to another." "Kukkuṭasampādikā" is also a reading; the meaning is the cock's walking, reckoned as the going on foot of cocks from one village to another village, exists in these. Both of these explain only the dense habitation. "Will be, methinks, as filled as Avīci" means it will be filled without interruption, like the great hell of Avīci.

107. "When humans have a life span of eighty thousand years, monks, a Blessed One named Metteyya will arise in the world" - this was not said by way of the increasing period. For Buddhas are not born when the life span is increasing, but they are born when it is diminishing. Therefore, when that life span, having increased and reached the incalculable, again diminishing, will stand at the time of eighty thousand years, then he will arise - this is the meaning. "Will look after" - this, however, is said by way of those who go about surrounding him. "Sacrificial post" means a mansion. "Caused to be made by King Mahāpanāda" means caused to be made by the king as the cause, for his sake, by Sakka the king of gods, having sent the young god Vissakamma. Formerly, it is said, two reed-workers, a father and son, having had a hermitage made of reeds and fig-wood for an Individually Enlightened One, having caused him to dwell there, attended upon him with the four requisites. They, having died, were reborn in the heavenly world. Among them, the father remained in the heavenly world itself. The son, having passed away from the heavenly world, was reborn in the womb of Sumedhā, the queen of King Suruci. He was a prince named Mahāpanāda. He afterwards, having raised the parasol, became a king named Mahāpanāda. Then, through the power of his merit, Sakka the king of gods sent the young god Vissakamma, saying "Make a mansion for the king." He created for him a mansion twenty-five yojanas in height, made of the seven precious things, with a hundred storeys. With reference to which it was said in the Jātaka -

That king, having dwelt there as long as life lasted, having died, was reborn in the heavenly world. When he was reborn in the heavenly world, that mansion fell downstream in the Great Ganges. At the place facing its front stairway, a city named Payāgapatiṭṭhāna was built. At the place facing its spire, there was a village named Koṭigāma. Afterwards, in the time of our Blessed One, that young god the reed-worker, having passed away from the heavenly world, having become a millionaire named Bhaddaji in the human realm, having gone forth in the presence of the Teacher, attained arahantship. The story should be expanded as to how he, on the day of crossing the Ganges by boat, showed that mansion to the Community of monks. But why did this mansion not disappear? Through the power of the other one. The son of good family who, having made merit together with him, was reborn in the heavenly world, will in the future become a king named Saṅkha. For his use that mansion will rise up; therefore it did not disappear.

108. "Having raised up" means having raised up that mansion. "Having dwelt in" means having dwelt there. "Having given it away, having relinquished it" means having given that mansion by way of giving, and being without concern, having relinquished it by way of renunciation. And to whom was it thus given? To ascetics and so on. Therefore he said - "Having given gifts to ascetics, brahmins, the destitute, travellers, paupers, and beggars." But how will he give one mansion to many? For thus, it is said, the thought will arise in him: "Let this mansion be distributed." It will be distributed piece by piece. He, being as one not attached to it, will relinquish it by way of giving, saying "Whoever wishes for however much, let him take that much." Therefore it was said - "Having given gifts, of the Blessed One Metteyya, etc. he will dwell." By this much, the Blessed One shows the connection of the wholesome leading to the round of rebirths.

109. Now, showing the connection of the wholesome leading to the end of the round of rebirths, he again said beginning with "Monks, dwell having yourselves as an island."

Commentary on the Discussion of the Increase of Life Span, Beauty and So On for a Monk

110. "This, monks, is for a monk regarding life span" - monks, that which I said to you "you will grow in life span," therein this is for a monk regarding life span, this is the cause of life span - this is the meaning. Therefore, it shows that by you who wish to grow in life span, these four bases for spiritual power are to be developed.

"Regarding beauty" - that which I said to you "you will grow in beauty," this is therein the cause of beauty. For indeed, for one who is virtuous, by the power of absence of remorse and so on, both bodily beauty grows, and by the power of fame, the beauty of virtues also grows. Therefore, it shows that by you who wish to grow in beauty, you should be accomplished in morality.

"Regarding happiness" - that which I said to you "you will grow in happiness," this is therein the happiness of meditative absorption of various kinds beginning with rapture and happiness born of seclusion. Therefore, by you who wish to grow in happiness, these four meditative absorptions are to be developed.

"Regarding wealth" - that which I said to you "you will grow in wealth," this is that wealth of the divine abidings spread in all directions, which brings non-aversion towards immeasurable beings, having eleven benefits beginning with sleeping happily. Therefore, by you who wish to grow in wealth, these divine abidings are to be developed.

"Regarding power" - that which I said to you "you will grow in power," this is the power reckoned as the fruition of arahantship, arisen at the conclusion of the elimination of mental corruptions. Therefore, by you who wish to grow in power, exertion for the attainment of arahantship is to be done.

"As this, monks, the power of Māra" - just as this power of the Māra who is a son of a god, the Māra who is death, and the Māra who is mental defilement is difficult to overcome, difficult to conquer, thus I do not perceive any other single power in the world. Even that power, this very fruition of arahantship subdues, overcomes, and overwhelms. Therefore, it shows that exertion is to be done right here.

"Thus this merit" - thus, concluding the connection of wholesome leading to the end of the round of rebirths, that this supramundane merit also increases up to the elimination of mental corruptions, he concluded the teaching with the pinnacle of arahantship. At the conclusion of the discourse, twenty thousand monks attained arahantship. Eighty-four thousand living beings drank the deathless drink.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Cakkavatti Sutta is finished.

4.

Commentary on the Aggañña Sutta

Commentary on Vāseṭṭha and Bhāradvāja

111. "Thus have I heard" - this is the Aggañña Discourse. Herein, this is the explanation of obscure terms - "In the Eastern Park, in Migāramātā's mansion" - here this is the progressive discourse. In the past, at the summit of a hundred thousand cosmic cycles, a certain female lay follower, having invited the Blessed One Padumuttara, having given a gift to a hundred thousand monks headed by the Buddha, having lain down at the feet of the Blessed One, made the aspiration "May I be the chief female attendant of a Buddha such as you in the future." She, having wandered in the round of rebirths among gods and human beings for a hundred thousand cosmic cycles, in the time of our Blessed One, took conception in the womb of Queen Sumanā in the house of the millionaire Dhanañcaya, the son of the millionaire Meṇḍaka, in the city of Bhaddiya. At the time of her birth they gave her the name Visākhā. When the Blessed One came to the city of Bhaddiya, she, together with five hundred female slaves, having gone out to meet the Blessed One, became a stream-enterer at the very first sight.

Afterwards she went to the house of the prince Puṇṇavaḍḍhana, the son of the millionaire Migāra, in Sāvatthī. There the millionaire Migāra placed her in the position of mother. Therefore she is called Migāramātā. When she was going to her husband's family, her father had an ornament called the Great Creeper Ornament made. In that ornament four measures of diamonds were used, eleven measures of pearls, twenty-two measures of coral, and thirty-three measures of gems. Thus it reached completion with these and other seven kinds of precious things. When fastened on the head, it falls down as far as the top of the feet. Only a woman bearing the strength of five elephants is able to wear it. Afterwards, having become the chief female attendant of the One of Ten Powers, having given up that ornament, while having a monastery built for the Blessed One with nine hundred million, she had a mansion built on a piece of land the size of a karīsa. On its upper storey there were five hundred inner rooms, and on the lower storey five hundred - thus it was adorned with a thousand inner rooms. She, thinking "A mere mansion alone does not look splendid," having surrounded it, had five hundred two-storeyed houses, five hundred small mansions, and five hundred long halls built. The monastery festival reached completion in four months.

There is no relinquishment of wealth in the Buddha's Dispensation by any other woman established in the state of womanhood like Visākhā, nor by any other man established in the state of manhood like Anāthapiṇḍika. For he, having given up fifty-four hundred million, had the great monastery called Jetavana built in a place to the south of Sāvatthī, similar to the Mahāvihāra of Anurādhapura. Visākhā had the Eastern Park built in a place to the east of Sāvatthī, similar to the monastery of Queen Uttarā. The Blessed One, out of compassion for these two families, dwelling in dependence on Sāvatthī, dwelt in a permanent residence in these two monasteries. One rainy season he dwells in Jeta's Grove, one in the Eastern Park. At that time, however, the Blessed One was dwelling in the Eastern Park. Therefore it was said "in the Eastern Park, in Migāramātā's mansion."

"Vāseṭṭhabhāradvāja" means the novice Vāseṭṭha and Bhāradvāja. "Undergoing probation among the monks" means they were undergoing neither the probation for those formerly of other sects, nor the probation for an offence. But because their rains retreat was not yet complete, they were dwelling aspiring to monkhood. Therefore he said "aspiring to monkhood." Both of these were born in wealthy brahmin families of the northern region, each possessing forty hundred million in wealth, who had mastered the three Vedas; having heard the Vāseṭṭha Discourse in the Majjhima Nikāya they went for refuge; having heard the Tevijja Discourse they went forth, and at this time they were undergoing probation aspiring to monkhood. "Walks up and down in the open air" means on the eastern side of the mansion that extended from north to south, in the shade of the mansion, resplendent with the six-coloured Buddha-rays running about in the sky like a golden festooned post a hundred cubits in height being drawn by mechanical ropes, he walks up and down back and forth.

113. "They followed him walking up and down" means having raised joined palms, with bodies bent down, conforming to him, they walked up and down. "He addressed Vāseṭṭha" means he was the wiser of the two and knew what should be taken up and what should be answered; therefore he addressed him. "You are indeed" (tumhe khvattha) means "you indeed are" (tumhe kho attha). "Brahmins by birth" (brāhmaṇajaccā) means of brahmin descent. "Of brahmin lineage" (brāhmaṇakulīnā) means of recognised clan among brahmins, accomplished in family. "From a brahmin family" (brāhmaṇakulā) means from a brahmin family; the meaning is having abandoned a brahmin family accomplished in wealth and so on. "Do not revile" means they do not revile with the tenfold basis of reviling. "Do not abuse" means they do not abuse with various kinds of contemptuous talk - this is the meaning. Thus the Blessed One asks while already knowing "The brahmins revile and abuse these novices." Why? "These, not asked by me, will not speak first; when it is not spoken about, the discussion will not arise" - for the purpose of initiating the discussion. "Truly" (taggha) is an indeclinable particle used in a definitive statement; what is meant is "Definitively indeed, venerable sir, the brahmins revile us and abuse us." "Befitting themselves" (attarūpāya) means befitting their own nature. "Complete" (paripuṇṇāya) means filled up by heaping on terms and phrases according to their preference again and again. "Not incomplete" (no aparipuṇṇāya) means not broken off in the middle, proceeding without interruption.

But why do the brahmins revile these novices? Because of being without support. For these novices were sons of the foremost brahmins, who had mastered the three Vedas, well-known and esteemed among the brahmins of Jambudīpa; because of their going forth, other sons of brahmins went forth. Then the brahmins, thinking "We have become without support," because of this lack of support, having seen them at the village gate or inside the village, reviled them by saying such things as "You have broken the brahmin tradition, you wander about behind the shaveling ascetic, greedy for flavours" and so on that have come in the canonical text, as well as "The brahmin alone is the superior class" and so on. The novices, even when those were reviling them, without generating irritation or resentment, merely when asked by the Blessed One, reported "Truly, venerable sir, the brahmins revile us and abuse us." Then the Blessed One, asking about the manner of reviling, asks "In what way, then, do they revile you?" They, explaining, said beginning with "The brahmins, venerable sir."

Therein, "the superior class" means they show that in the context of declaring birth, clan, and so on, the brahmin alone is superior. "Other classes are inferior" means they say the other three classes are inferior, low. "Fair" (sukko) means white. "Dark" (kaṇho) means black. "Are purified" means they are purified in the context of declaring birth, clan, and so on. "Sons of Brahmā" means sons of the Great Brahmā. "Legitimate sons, born from his mouth" means having dwelt at his breast, they came forth from his mouth; or "legitimate sons" means having been placed at his breast, they were nurtured there. "Born of Brahmā" (brahmajā) means arisen from Brahmā. "Created by Brahmā" (brahmanimmitā) means fashioned by Brahmā. "Heirs of Brahmā" (brahmadāyādā) means heirs of Brahmā. "You have gone over to an inferior class" (hīnamattha vaṇṇaṃ ajjhupagatā) means you have gone over to an inferior class. "Shavelings, petty ascetics" - they say this disparaging and showing disgust, not with reference to merely being shaven-headed and merely being ascetics. "Menials" (ibbhe) means householders. "Dark ones" (kaṇhe) means black ones. "Kinsmen" (bandhu) means those who have become relatives of Māra, partisans of Māra. "Offspring of his feet" (pādāpacce) means those who have become the offspring of the feet of the Great Brahmā; the intention is born from his feet.

114. "Truly, Vāseṭṭha, the brahmins, not remembering the ancient, said thus" - here "vo" is merely a particle, or it is the genitive case; the meaning is "your brahmins." "The ancient" means the ancient, primordial lineage of conduct relating to the origin of the world. "Not remembering" means not remembering. This is what is meant: certainly, Vāseṭṭha, the brahmins, not recollecting and not knowing the ancient origin of the world, speak thus. "But are seen" and so on was said for the purpose of breaking their view. Therein, "brahmin women" means brahmin women who have been brought into the family by way of marriage from the bride's side and marriage from the groom's side for the purpose of obtaining sons are seen. Those same women at a later time become menstruating; the meaning is that their menses have arisen. "Pregnant" means those in whom an embryo has arisen. "Giving birth" means giving birth to sons and daughters. "Nursing" means women giving mother's milk to children. "Being womb-born" means being born through the vagina of brahmin women. "Said thus" means they speak thus. How? "The brahmin alone is the superior class, etc. heirs of Brahmā." But if that were a truthful statement of theirs, the womb of brahmin women would be the breast of the Great Brahmā, the vagina of brahmin women would be the mouth of the Great Brahmā; but this should not be seen thus. Therefore he said "They misrepresent Brahmā" and so on.

Commentary on the Purification of the Four Castes

By this much, having spoken this silencing argument - "Let them not be able to say 'We dwelt at the breast of the Great Brahmā and came forth from his mouth'" - then, for the purpose of showing that all four classes are purified only by undertaking and practising wholesome mental states, he said "There are, Vāseṭṭha, these four classes" and so on. "Reckoned as unwholesome" means reckoned as "unwholesome," or having become a portion of the unwholesome. This same method applies everywhere. "Not befitting the noble ones" means unable to attain the state of noble ones. "Dark" means naturally black. "Having dark results" means their result too is dark, meaning suffering. "Among the nobles too, those" means among the noble class too, those. "A certain" means in a certain one. This same method applies everywhere.

"Bright" means white by the state of being free from mental defilements. "Having bright results" means their result too is bright, meaning happiness.

116. "Both mixed together occurring" means occurring having become mixed together in both. In which both? In dark and bright phenomena, both blamed by the wise and praised by the wise. "Whatever the brahmins say here thus" means here, even though the brahmins are occurring in these dark and bright phenomena, whatever they thus say "The brahmin alone is the superior class" and so on. "The wise do not allow that of theirs" means those who are wise in the world, they do not give thanks, they do not praise - this is the meaning. What is the reason for this? In the passage beginning with "For, Vāseṭṭha, of these," this is the meaning in brief. As to what was said "do not allow," if one asks why? Because whoever among these four classes is a monk, a Worthy One, etc. one completely liberated through final knowledge, he is declared the foremost among them, and they are not of such a kind. Therefore the wise do not allow that of theirs.

And here, in the terms beginning with "Worthy One," he is a Worthy One by reasons such as being far from mental defilements. One who has eliminated the mental corruptions because of the elimination of the mental corruptions. The seven trainees and good worldlings are said to be dwelling the dwelling of the holy life. But this one is one who has completed the dwelling, thus "one who has lived the holy life." One who has done what was to be done means that through the four paths, what was to be done beginning with full understanding in regard to the four truths has been done by him. One who has laid down the burden means that the burden of mental defilements and the burden of aggregates have been laid down by him. "Laid down" means removed. A good welfare, or one's own welfare is one's own welfare; one who has attained his own welfare by this means is "one who has attained his own welfare." The fetter of becoming is called craving; that has been completely destroyed by him, thus "one who has completely destroyed the fetter of becoming." "One completely liberated through final knowledge" means liberated having known rightly, by cause, by reason. "Among people" means among these people; the meaning is in this world. "Both in this present life and in the future life" means in this individual existence and in the next individual existence.

117. "Without interval" means without distinction, the meaning is similar to one's own family. "Vassals" means those wielding power over them. "Humbleness" means the older ones show humbleness. The younger ones perform paying respect and so on. Therein, "doing the proper duties" means befitting action such as performing the respective duties.

118. "Settled" means firmly attached, standing unshakeably. But for whom does such faith exist? For a stream-enterer. For he, being one of settled faith, even when his head is being cut off with a sword, does not say that the Buddha is not the Buddha, or that the Teaching is not the Teaching, or that the Community is not the Community. He is one of established faith, like Sūrambaṭṭha.

It is said that he, having heard the Teacher's teaching of the Teaching, having become a stream-enterer, went home. Then Māra, having created a form of the Buddha adorned with the thirty-two excellent marks, having stood at his house door, sent a message saying "The Teacher has come." Sūrambaṭṭha thought "I have just now come having heard the Teaching in the presence of the Teacher; what could this be?" Having approached, having paid homage with the perception of the Teacher, he stood there. Māra said - "Ambaṭṭha, what was spoken to you by me - 'matter is impermanent, etc. consciousness is impermanent' - that was badly spoken. For it was said thus by me without consideration. Therefore you should take it that 'matter is permanent, etc. consciousness is permanent.'" He thought - "It is impossible that Buddhas would speak anything without consideration and without having directly known it. Surely this is Māra who has come for the purpose of generating doubt in me." Thereupon he said to him "You are Māra." He was unable to speak a lie. He acknowledges "Yes, I am Māra." "Why have you come?" He said: for the purpose of shaking your faith. "Dark one, Evil One, you just stand alone; even a hundred, even a thousand, even a hundred thousand Māras such as you are unable to shake my faith. Faith that has come through the path is indeed firm, unshakeable like Sineru established upon the rock-earth. What are you doing here?" - he snapped his fingers. He, being unable to stand, disappeared right there. With reference to such faith, this was said "settled."

"Rooted, established" means because the root of the path has arisen, it is established by that root of the path. "Firm" means solid. "Unshakeable" means like a well-planted gate-post, unable to be shaken by anyone. "It is proper for him to say" means it is fitting for that noble disciple to say this. How? "I am the Blessed One's son, legitimate" and so on. For he is the Blessed One's son because, in dependence on the Blessed One, he is born on the noble plane. He is legitimate, born from his mouth, because by the power of the sound of the Teaching that came forth from the mouth after dwelling at the breast, he is established in the paths and fruits. Born of the Teaching, created by the Teaching, because of being born from the noble Teaching and because of being fashioned by the noble Teaching. Heir to the Teaching, because he deserves the inheritance of the nine supramundane teachings. "What is the reason for this" means: having said "I am the Blessed One's son" and then said "born of the Teaching, created by the Teaching" - if one asks why? Now, showing its meaning, he said beginning with "for this, of the Tathāgata" and so on. Therein, "the body of the Teaching, and also" - why is the Tathāgata called "the body of the Teaching"? For the Tathāgata, having reflected in his heart upon the three Canons of the Buddha's teaching, brought them forth by speech. Therefore his body, being made of the Teaching, is the Teaching itself. Thus, the Teaching is his body - hence "the body of the Teaching." Because of being the body of the Teaching, he is also the body of Brahmā. For the Teaching is called "Brahmā" in the sense of being the foremost. "Become the Teaching" means one whose intrinsic nature is the Teaching. Because of being become the Teaching, he is also become Brahmā.

119. Having thus far shown the doctrine that cuts down the claim of superiority, now in order to show the very same doctrine that cuts down the claim of superiority by yet another method, he said beginning with "There comes a time, Vāseṭṭha." Therein, the discussion on the contraction and expansion of the universe has been explained in detail in the Brahmajāla. "Come to this state of being" means they come to this state, to human existence. "Here they dwell, mind-made" means they, even though being reborn here in the human world, having become spontaneously born, are born by mind alone - thus they are mind-made. Just as in the Brahma world, here too rapture itself accomplishes the function of nutriment for them - thus they are feeding on rapture. By this very method, self-luminous and so on should also be understood.

Commentary on the Manifestation of the Essence of the Earth

120. "There was one mass of water" means the entire world-circle had become one mass of water only. "Darkness" means gloom. "Blinding darkness" means a thick darkness that produces blindness by preventing the arising of eye-consciousness. "Spread" means it was established and extended all around. "Of hot milk" means of hot milk. "Endowed with colour" means endowed with colour. For its colour was similar to the kaṇikāra flower. "Endowed with fragrance" means endowed with fragrance; it wafted divine fragrance. "Endowed with flavour" means endowed with flavour; it is as if infused with divine nutritive essence. "Bee's honey" means honey made by small bees. "Pure" means faultless, free from flies and their eggs. "Of greedy nature" means of greedy intrinsic nature. Even in the immediately preceding cosmic cycle he was greedy indeed. "Hey" - he said, having become astonished. "What might this be" means its colour is agreeable and its odour too, but what might its flavour be like - this is the meaning. He in whom greed had arisen there tasted the savoury earth with his finger, having taken it with his finger he placed it on the tip of his tongue.

"It pleased him" means as soon as it was placed on the tip of the tongue, having pervaded seven thousand taste conductors, it remains agreeable. "And craving entered into him" means craving arose in him there.

Commentary on the Manifestation of the Moon, Sun, and So On

121. "They began to consume it by breaking it into lumps" means having made morsels, having cut it into lump after lump, they began to consume it. "The moon and sun" means the moon and the sun. "Appeared" means they became manifest.

But which of them appeared first, which dwells where, what is the measure of which, which is above, which goes swiftly, how many are their courses, how do they move, and in how many places do they make light? Both appear together. The sun is perceived first. For when the self-luminosity of those beings had disappeared, there was darkness. They, frightened and trembling, thought "It would indeed be a good thing if light were to appear." Then the orb of the sun arose, generating valour in the public. Therefore its name was "sun." When that had made light during the day and had set, there was darkness again. They thought "It would indeed be a good thing if another light were to arise." Then, as if knowing their desire, the disc of the moon arose. Therefore its name was "moon."

Of those, the moon dwells inside a jewel mansion. That is fenced outside with silver. Both were cool indeed. The sun dwells inside a golden mansion. That exterior is fenced with crystal. Both are hot indeed.

In measure, the moon is straight across forty-nine yojanas. In circumference, one hundred and fifty yojanas less three yojanas. The sun is straight across fifty yojanas, in circumference one hundred and fifty yojanas.

The moon is below, the sun is above, and between them there is one yojana. From the lower edge of the moon to the upper edge of the sun there is a hundred yojanas.

The moon goes slowly in a straight course, and swiftly across. On both sides the constellation-stars go. The moon approaches each constellation like a cow approaching a calf. But the constellations do not abandon their own place. The straight course of the sun is swift, its transverse course is slow. He, from the Observance day of the dark fortnight, on the first day of the lunar fortnight, goes leaving behind the disc of the moon by a hundred thousand yojanas. Then the moon appears like a line. On the second day of the fortnight a hundred thousand - thus up to the Observance day, leaving behind a hundred thousand by a hundred thousand, he goes. Then the moon, having gradually waxed, becomes full on the Observance day. Again on the first day of the lunar fortnight, having run a hundred thousand yojanas, he catches up. On the second day a hundred thousand - thus up to the Observance day, having run a hundred thousand by a hundred thousand, he catches up. Then the moon, having gradually waned, on the Observance day is not seen at all. Having placed the moon below, the sun is above. Like a small vessel by a large dish, the disc of the moon is covered. Like the shadow of a house at midday, the shadow of the moon is not seen. He, when his shadow is not seen, like a lamp during the day for those standing far away, is himself also not seen.

"How many paths do they have?" Here, there are three paths: the goat path, the elephant path, and the cattle path. Therein, water is repulsive to goats, but agreeable to noble elephants. For cattle, it is comfortable due to the evenness of cold and heat. Therefore, at whatever time the moon and sun ascend the goat path, then the rain god does not rain even a single drop. When they ascend the elephant path, then the sky pours forth as if broken open. When they ascend the cattle path, then evenness of season comes about. The moon and sun go out from Sineru for six months, and wander within for six months. For they wander near Sineru in the month of Āsāḷha. Thereupon, having gone out for two months, wandering outside, they go through the middle in the first month of Kattika. Thereupon, having gone towards the world-circle, having wandered near the world-circle for three months, having gone out again, having gone through the middle in the month of Citra, thereupon having advanced towards Sineru for two months, they again wander near Sineru in Āsāḷha.

In how many places do they make light? All at once they make light in three continents. How? For in this continent, the time of sunrise is midday in Pubbavideha, the time of setting in Uttarakuru, and the middle watch of the night in Aparagoyāna. In Pubbavideha, the time of rising is midday in Uttarakuru, the time of setting in Aparagoyāna, and here the middle watch of the night. In Uttarakuru, the time of rising is midday in Aparagoyāna, here the time of setting, and in Pubbavideha the middle watch of the night. In the continent of Aparagoyāna, the time of rising is midday here, the time of setting in Pubbavideha, and the middle watch of the night in Uttarakuru.

"The constellations and stars" means the constellations beginning with Kattikā and also the remaining star forms appeared together with the moon and sun. "Night and day" means thereupon, from the setting of the sun until the break of dawn is night, from the break of dawn until the setting of the sun is day - thus night and day became discernible. Then fifteen nights make a fortnight, two fortnights make a month - thus months and fortnights became discernible. Then four months make a season, three seasons make a year - thus seasons and years became discernible.

122. "And difference in beauty" means the state of fading of beauty. "Due to their arrogance about beauty" means due to arrogance that had arisen referring to their beauty. "For those of the nature of conceit and arrogance" means for those whose intrinsic nature of arrogance was arising again and again. "Of the savoury earth" means of the earth that had obtained the name "savoury" due to being accomplished in flavour. "They lamented" means they spoke out in sympathy. "Oh the flavour" means alas, our sweet flavour has disappeared. "The primordial expression" means the talk of the lineage of the origin of the world. "They follow" means they go after.

Commentary on the Manifestation of Ground Mushrooms and So On

123. "Just so it appeared" means having become such, it arose, and it arose like a layer of dry mud inside a reservoir when the water has been cut off.

124. "Creeper" means a certain sweet-flavoured auspicious creeper. "Bamboo shoot" means a tube-like plant. "Alas, we had it" means the sweet-flavoured creeper was indeed ours. "Alas, it has left us" means that has now disappeared from us.

125. "Ripening without cultivation" means arisen on a piece of ground without any cultivation. "Without husk" means free from the powder of the inner rind. "Without chaff" means free from chaff. "Fragrant" means it wafted divine fragrance. "With grain as its fruit" means it bore only very pure, white rice-grain as its fruit. "Ripe and regrown" means the place from which it was taken in the evening was ripe by morning, having grown again; the place from which it was taken, being just as it was in its natural ripened state, was not apparent. "No cutting off was apparent" means having been unharvested, it appeared completely undiminished.

Commentary on the Manifestation of Female and Male Characteristics and So On

126. "And in a woman" means she who was formerly a woman in the time of being human, the female organ appeared in her; formerly in a man, the male organ. For a woman obtaining the state of masculinity obtains it by gradually fulfilling the conditions for masculinity. A man obtaining the state of femininity obtains it in dependence on sexual misconduct. At that time, however, by nature the female organ appeared in a woman, and the male organ in a man. "As they gazed upon" means of those gazing upon, of those looking at. "Fever" means the fever of lust. "Ashes" means ashes. "Being led away" means being conducted away.

127. "Not authorized" means that throwing dust and so on was authorized as "not according to the Teaching." "That is now authorized" means that is now authorized as "according to the Teaching"; they go about taking it as "according to the Teaching." For thus in certain provinces, women making a dispute say "Why do you speak? You who did not even obtain so much as a lump of cow-dung." "Gulping down" means the state of being indulged in. "Stored" means having made into storage. "The breaking off became apparent" means the cut place, having become deficient, became apparent. "In clumps" means at each place, like sheaves bound together, having become bush upon bush.

128. "Establish boundaries" means we should establish a boundary. "Yatra hi nāma" means "whoever indeed." "They struck with the hand" means they struck with the hand one who did not accept the word after three times. "Henceforth" means having made that the starting point.

Commentary on King Mahāsammata

130. "Would criticise what should be criticised" means would make known what should be made known, would cast out what should be cast out, would remove what should be removed - this is what is said. "Who among them was a being" means who of them was a being. But who was he? Our Bodhisatta. "We shall give a share of the rice" means we, having brought a handful from each one's field, shall give you a share of rice; no work is to be done by you; you stand in the position of our chief.

131. "The expression arose" means a term, a designation, a description, a conventional expression arose. "'Khattiya, khattiya' thus the second expression" means not merely the expression alone; but they, being lords of the fields, also performed his consecration with three terms. "Delights" means makes happy, gladdens. "By the primordial" means by what is known as the highest, or by what is known as foremost - the production came about through what arose at the time of the origin of the world.

Commentary on the Brahmin Circle and So On

132. "Without embers, without smoke" means with smoke and embers gone due to the absence of anything to be eaten after cooking. "With pestles laid aside" means with pestles fallen down due to the absence of anything to be cooked after pounding. "Seeking food" means seeking rice gruel and meal by way of going for alms. "People, having seen him" means those people, having seen. "Not attaining" means not enduring, being unable. "Composing texts" means both constructing and reciting the three Vedas. "Acchanti" means they dwell; "acchenti" is also a reading. The meaning is the same. "Considered inferior" means "they hold charms, they recite charms" - this, Vāseṭṭha, was at that time considered inferior. "That is now considered foremost" means that has now become considered foremost as "they hold so many charms, they recite so many charms." "Of the circle of brahmins" means of the group of brahmins.

133. "Having accepted sexual intercourse" means having taken upon oneself sexual intercourse. "Engaged in various activities" means they engaged in well-known, risen activities such as cow-keeping, trading, and so on.

134. "Worker, worker" means by that action of fierce conduct and action of inferior conduct, they go quickly, quickly, to what is contemptible; the meaning is they perish. "Ahu kho" means "hoti kho" (there comes indeed).

135. "Censuring his own rule" means censuring his own warrior rule thus: "It is not possible to become pure merely by raising a white parasol." This same method applies everywhere. By this statement "From these four circles, Vāseṭṭha," he shows this: "There is no separate circle of ascetics as such; but because it is not possible to become pure by birth, purification comes about through one's own right practice. Therefore, from these four circles the production of the circle of ascetics comes about. These circles conform to the circle of ascetics, and in conforming they conform by the Teaching alone, not by what is not the Teaching. For having come to the circle of ascetics and having fulfilled right practice, they attain purity."

Commentary on the Discussion of Misconduct and So On

136. Now, making clear the meaning that one cannot be purified merely by birth, but they are purified only through right practice, he began the teaching "A noble too, Vāseṭṭha." Therein, "because of undertaking action based on wrong view" means because of action undertaken through the power of wrong view, or because of undertaking the action of wrong view.

137. "Acting in two ways" means at one time he does wholesome, at another time unwholesome - thus one who acts in both ways. "Is one who experiences happiness and suffering" means there is no possibility of giving the result of both at one moment. But for one by whom much unwholesome has been done, and wholesome only little, he, in dependence on that wholesome, is reborn in a family of the warrior caste or in a brahmin family. Then the unwholesome action makes him blind in one eye, or humpbacked, or a cripple. He is either unworthy of the kingdom, or being thus at the time of consecration, he is unable to enjoy his wealth. Furthermore, at the time of death, like two powerful wrestlers, those two - the wholesome and unwholesome actions - are present. Among those, the unwholesome is more powerful; having warded off the wholesome, it causes rebirth in the animal realm. The wholesome action also becomes one to be experienced during the course of existence. They make him a state elephant, or a state horse, or a state bull. He experiences success. With reference to this, it was said "is one who experiences happiness and suffering."

Commentary on the Development of the Factors of Enlightenment

138. "Of the seven qualities conducive to enlightenment" means seven by way of portions beginning with "the four establishments of mindfulness," but in succession, of the thirty-seven qualities conducive to enlightenment. "Through pursuing the development" means having followed the development, having proceeded - this is the meaning. "Attains final nibbāna" means attains final nibbāna through the final extinguishment of the mental defilements. Thus the Blessed One, having presented the four castes and having set them aside, showed that only one who has eliminated the mental corruptions, who has penetrated the four truths, is the foremost among gods and humans.

140. Now, making that very meaning firm by following the utterance and vision of Brahmā who is accepted by the world, and showing it, he said beginning with "For, Vāseṭṭha, of these four classes." "By Brahmā too this" and so on has been expanded in the Ambaṭṭha Sutta. Thus the Blessed One, having shown by this much of a narrative the very doctrine that cuts down the claim of superiority, having set aside the discourse, concluded the teaching with the pinnacle of arahantship. "Vāseṭṭha and Bhāradvāja were delighted" means the novices Vāseṭṭha and Bhāradvāja too, indeed, being joyful, being satisfied in mind, rejoiced in what the Blessed One had said, saying "Good! Good!" Attending to and reviewing this very discourse, together with the analytical knowledges they attained arahantship.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Aggañña Sutta is finished.

5.

Commentary on the Sampasādanīya Sutta

Commentary on Sāriputta's Lion's Roar

141. "Thus have I heard" - this is the Sampasādanīya Discourse. Herein, this is the explanation of obscure terms - "At Nāḷandā" means in the city so named Nāḷandā, making that city his village as food resort. "In Pāvārika's mango grove" means in the mango grove of the cloth-merchant millionaire Pāvārika. That, it is said, was his pleasure grove. He, having heard the Blessed One's teaching of the Teaching, being devoted to the Blessed One, having made a dwelling for the Blessed One in that pleasure grove adorned with huts, rock cells, pavilions and so on, dedicated it. That dwelling, just like Jīvaka's mango grove, came to be reckoned as "Pāvārika's mango grove." The meaning is: he dwells in that Pāvārika's mango grove. He said this to the Blessed One: "Thus confident am I, venerable sir, in the Blessed One." Why did he speak thus? For the purpose of announcing the pleasure that had arisen in himself.

Herein, this is the progressive discourse - The Elder, it is said, on that day, right early, having attended to his toilet, well dressed in his inner robe, taking his bowl and robe, bringing about confidence in gods and human beings through his pleasing deportment of going forth and so on, cultivating the welfare and happiness of the inhabitants of Nāḷandā, having entered for almsfood, after the meal, having returned from his alms round, having gone to the monastery, having shown his duty to the Teacher, when the Teacher had entered the perfumed chamber, having paid homage to the Teacher, he went to his own day-quarters. There, having shown his duty to his co-resident pupils and students, when they had departed, having swept the day-quarters, having laid out a piece of leather, having cooled his hands and feet with water from a water vessel, having folded his legs crosswise in the three-jointed posture, having determined the time limit, he entered fruition attainment.

He, having emerged from the attainment according to the predetermined time limit, began to recollect his own virtues. Then, as he was recollecting his virtues, morality came within range. Then in succession: concentration, wisdom, liberation, knowledge and vision of liberation, the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption, the attainment of the plane of infinite space, the attainment of the plane of infinite consciousness, the attainment of the plane of nothingness, the attainment of the plane of neither-perception-nor-non-perception, insight knowledge, knowledge of mind-made supernormal power, knowledge of various kinds of supernormal power, knowledge of the divine ear, knowledge of others' mental states, knowledge of recollecting past lives, knowledge of the divine eye, etc. The path of stream-entry, the fruition of stream-entry, etc. The path of arahantship, the fruition of arahantship, analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment, the knowledge of the perfections of a disciple. Beginning from this point, making as the starting point the resolution made at the feet of the Buddha Anomadassī, more than one incalculable period plus a hundred thousand cosmic cycles ago, as he recollected his own virtues, virtues presented themselves up to the cross-legged seat on which he was sitting.

Thus the Elder, recollecting his own virtues, was unable to see the measure or the limit of his virtues. He thought - "Even for me, a disciple established in limited knowledge, there is no measure or limit of my virtues. But what kind of virtues does the Teacher have, with reference to whom I went forth?" - and he began to recollect the virtues of the One of Ten Powers. He began to recollect the virtues of the One of Ten Powers in dependence on the Blessed One's morality, in dependence on concentration, wisdom, liberation, knowledge and vision of liberation, in dependence on the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the four paths, the four fruitions, the four analytical knowledges, the knowledge that distinguishes the four modes of generation, and the four noble lineages.

Likewise, the five factors for striving, the five-factored right concentration, the five faculties, the five powers, the five elements leading to escape, the five planes of liberation, the five kinds of wisdom that ripen liberation, the six principles of cordiality, the six bases of recollection, the six kinds of respect, the six elements leading to escape, the six constant abidings, the six unsurpassed things, the six kinds of wisdom partaking of penetration, the six direct knowledges, the six kinds of knowledge not shared with others, the seven conditions preventing decline, the seven noble treasures, the seven factors of enlightenment, the seven qualities of a good person, the seven bases for wearing away, the seven kinds of wisdom, the seven persons worthy of offerings, the seven powers of one who has eliminated the mental corruptions, the eight causes for the attainment of wisdom, the eight right courses, the eight transcendings of worldly adversities, the eight bases for arousing energy, the eight teachings on inopportune moments, the eight thoughts of a great man, the eight bases of overcoming, the eight deliverances, the nine mental states rooted in wise attention, the nine factors for striving for purity, the nine teachings on the abodes of beings, the nine removals of resentment, the nine kinds of wisdom, the nine diversities, the nine progressive abidings, the ten qualities that make one a protector, the ten kasiṇa bases, the ten wholesome courses of action, the ten powers of the Tathāgata, the ten right courses, the ten noble abidings, the ten qualities of one beyond training, the eleven benefits of friendliness, the twelve aspects of the wheel of the Teaching, the thirteen virtues of ascetic practices, the fourteen Buddha-knowledges, the fifteen mental states that ripen liberation, the sixteen kinds of mindfulness of breathing, the eighteen Buddha-qualities, the nineteen reviewing knowledges, the forty-four cases of knowledge, the more than fifty wholesome mental states, the seventy-seven cases of knowledge, and the great diamond knowledge that traverses twenty-four hundred thousand million attainments - in dependence on these he began to recollect the virtues of the One of Ten Powers.

And while still seated in that very day-quarters, above, the sixteen teachings without further limit that will come as "Furthermore, venerable sir, this is unsurpassed" - in dependence on those too he began to recollect. He, recollecting the virtues of the One of Ten Powers thus: "My Teacher is unsurpassed in the description of wholesome mental states, unsurpassed in the description of sense bases, unsurpassed regarding conception in a womb, unsurpassed in the kinds of mind-reading, unsurpassed in the attainment of right vision, unsurpassed in the designation of human types, unsurpassed in striving, unsurpassed in the practices, unsurpassed in conduct in speech, unsurpassed in a person's conduct in morality, unsurpassed in the kinds of instruction, unsurpassed in the knowledge of the liberation of other persons, unsurpassed regarding doctrines of eternalism, unsurpassed in the knowledge of past lives, unsurpassed in the knowledge of the divine eye, unsurpassed in various kinds of supernormal power, unsurpassed in this and in this" - thus recollecting the virtues of the One of Ten Powers, he saw neither the end nor the measure of the Blessed One's virtues. The Elder did not even see the end or the measure of his own virtues; how would he see those of the Blessed One's virtues? For whoever has great wisdom and clear knowledge, that person has faith in the virtues of the Buddha as being great. The mundane public, even after clearing the throat and snapping the fingers, standing upon their own respective decisive supports, saying "Homage to the Buddhas," recollects the virtues of the Buddhas. More than all the mundane public, a single stream-enterer has faith in the virtues of the Buddha as being great. Among a hundred or even a thousand stream-enterers, a single once-returner. Among a hundred or even a thousand once-returners, a single non-returner. Among a hundred or even a thousand non-returners, a single Worthy One has faith in the virtues of the Buddha as being great. More than the remaining Worthy Ones, the eighty great elders have faith in the virtues of the Buddha as being great. More than the eighty great elders, the four great elders. More than the four great elders, the two chief disciples. Among those too, the Elder Sāriputta; more than the Elder Sāriputta, a single Individually Enlightened One has faith in the virtues of the Buddha as being great. But if Individually Enlightened Ones, seated in the entire interior of the world-circle with the corner of one double robe touching the corner of another double robe, were to recollect the virtues of the Buddha, more than all of them, a single omniscient Buddha alone has faith in the virtues of the Buddha as being great.

Just as the public might twist strings for the purpose of knowing "Is the great ocean deep or shallow?" - therein someone might twist a string of one fathom in measure, someone of two fathoms, someone of ten fathoms, someone of twenty fathoms, someone of thirty fathoms, someone of forty fathoms, someone of fifty fathoms, someone of a hundred fathoms, someone of a thousand fathoms, someone of eighty-four thousand fathoms. Having boarded a ship, standing in the middle of the ocean or on a risen mountain and so on, they would lower their own strings; among them, he whose string is one fathom in extent knows the water only at the place of one fathom's extent, etc. He whose string is eighty-four thousand fathoms knows the water only at the place of eighty-four thousand fathoms. Beyond that he does not know "the water is this much." But in the great ocean there is not just that much water; rather, it is infinite and immeasurable. For the great ocean is eighty-four thousand yojanas deep. Just so, the virtues of the Buddha seen by the mundane public should be understood as like the water known by a string from one fathom up to nine fathoms. The virtues of the Buddha seen by a stream-enterer are like the water known at the place of ten fathoms by a ten-fathom string. The virtues of the Buddha seen by a once-returner are like the water known at the place of twenty fathoms by a twenty-fathom string. The virtues of the Buddha seen by a non-returner are like the water known at the place of thirty fathoms by a thirty-fathom string. The virtues of the Buddha seen by a Worthy One are like the water known at the place of forty fathoms by a forty-fathom string. The virtues of the Buddha seen by the eighty great elders are like the water known at the place of fifty fathoms by a fifty-fathom string. The virtues of the Buddha seen by the four great elders are like the water known at the place of a hundred fathoms by a hundred-fathom string. The virtues of the Buddha seen by the Elder Mahāmoggallāna are like the water known at the place of a thousand fathoms by a thousand-fathom string. The virtues of the Buddha seen by the General of the Teaching, the Elder Sāriputta, are like the water known at the place of eighty-four thousand fathoms by a string of eighty-four thousand fathoms. Therein, just as that man understands that in the great ocean the water is not just this much but is infinite and immeasurable, just so the Venerable Sāriputta, by inference from the Teaching, by inferential understanding, by reasoning, by grasping the method, standing in the knowledge of the perfections of a disciple, recollecting the virtues of the One of Ten Powers, believed "The virtues of the Buddha are infinite and immeasurable."

For the virtues of the Buddha to be grasped by inference from the Teaching are indeed more numerous than the virtues of the Buddha seen by the Elder. In what way? Just as a man might take water with the eye of a needle from the great river Candabhāgā, which flows covering eighteen yojanas, nine from here and nine from there, the water not taken is indeed much more than the water taken by the eye of the needle. Or just as a man might take dust with his finger from the great earth, the remaining dust is indeed much more than the dust taken by the finger. Or just as a man might point his finger towards the great ocean, the remaining water is indeed much more than the water facing the finger. And just as a man might point his finger towards the sky, the remaining region of space is indeed much more than the space facing the finger. Thus it should be understood that the virtues unseen by the Elder are indeed more numerous than the virtues of the Buddha seen by him. And this too was said -

Thus, as the Elder recollected the virtues of himself and of the Teacher, the joy and pleasure, spreading within like the great flood of twin great rivers, like wind filling a bellows, like a great lake with water sprung up and risen, fills the entire body. Thereupon, for the Elder reflecting "Well established indeed is my aspiration, well gained is my going forth, in that I have gone forth in the presence of such a Teacher," stronger joy and pleasure arose.

Then the Elder, thinking "To whom should I report this joy and pleasure?" - no other ascetic or brahmin or god or Māra or Brahmā will be able to accept this confidence of mine, having made it befitting; I should declare this pleasure to the Teacher alone; the Teacher alone will be able to accept it from me. Let that be for my joy and pleasure; he is able to accept, taking hold of the minds of all, when one like me, or a hundred ascetics, or a thousand ascetics, or a hundred thousand ascetics are declaring their pleasure. Just as a safflower dye-pot or a grotto are unable to receive the great river Candabhāgā flowing and covering eighteen yojanas, but the great ocean alone receives it. Let the great ocean stand aside from the Candabhāgā; it receives even a hundred, even a thousand, even a hundred thousand rivers of such a kind, and neither deficiency nor fullness of it is discerned thereby. Just so, the Teacher is able to accept, taking hold of the minds of all, when one like me, or a hundred ascetics, or a thousand ascetics, or a hundred thousand ascetics are declaring their joy and pleasure. The remaining ascetics, brahmins and so on are unable to receive my pleasure, like safflower dye-pots and grottoes for the Candabhāgā. Come, let me report my joy and pleasure to the Teacher alone - having unfolded his cross-legged posture, having shaken out and taken up his leather mat, in the evening time, at the time when flowers break from their stalks and fall, having approached the Teacher, declaring his own pleasure, he said beginning with "Thus confident am I, venerable sir." Therein, "thus confident" means thus arisen in faith; the meaning is "thus I believe." "More directly knowledgeable" means more well-known, or one of greater direct knowledge; the meaning is one of more superior knowledge. "Regarding highest enlightenment" means regarding the knowledge of omniscience or the knowledge of the path of arahantship; for by the path of arahantship alone the virtues of the Buddha are grasped without remainder. For the two chief disciples attain the knowledge of the perfections of a disciple by the path of arahantship alone. The Individually Enlightened Ones attain the knowledge of individual enlightenment. The Buddhas attain both the knowledge of omniscience and all the virtues of a Buddha. For all of that succeeds for them by the path of arahantship alone. Therefore the knowledge of the path of arahantship is called highest enlightenment. There is none more superior than the Blessed One by that. Therefore he said "more directly knowledgeable than the Blessed One, that is to say, regarding highest enlightenment."

142. "Lofty" means foremost. For this word "lofty" is used in the sense of sweet in such passages as "they eat excellent solid foods." In such passages as "Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise," in the sense of foremost. In such passages as "An immeasurable, eminent light," in the sense of extensive. Here it is used in the sense of foremost. Therefore it was said - "'Lofty' means foremost." "Imposing" means like the speech of a bull, immovable, unshakeable. "A definite conclusion has been taken" means without speaking on the basis of oral tradition, or teacher's lineage, or hearsay, or handing down of the Canon, or reflection on appearances, or acceptance of a view after pondering it, or by logical reasoning, or by inferential reasoning, a definite conclusion has been taken as if having penetrated with knowledge through direct experience; the meaning is that a talk of definitive conclusion has been spoken.

"Lion's roar" means the foremost roar; the meaning is that he roared the highest roar like a lion that is neither sluggish nor faltering. "Have you, Sāriputta" - why did he begin this teaching? For the purpose of having him give a reply to the questioning. For a certain person, having roared the lion's roar, is not able to give a reply when questioned about his own lion's roar, does not endure the rubbing, and becomes like a monkey fallen into birdlime. Just as impure metal when being blown upon burns and becomes a charred ember, so he becomes like a charred ember. One person, when being made to give a reply about the lion's roar, is able to give it, endures the rubbing, and shines even more like faultless gold being blown upon; such was the Elder. Therefore the Blessed One, having known "this one is capable of withstanding questioning," began this teaching too for the purpose of having him give a reply about the lion's roar.

Therein, "all those" means all those by you. In such passages as "of such morality" and so on, he asks about morality and so on by way of the mundane and supramundane. The detailed discussion of those has already been spoken in the Mahāpadāna.

"But have you, Sāriputta, those who will be" - the past ones, to begin with, have ceased, have gone to the state of being beyond designation, are quenched like a lamp flame; how will you know those who have ceased and gone to the state of being beyond designation? But as for the virtues of future Buddhas, how have they been known by you, having defined them with your own mind? - asking thus, he said this. "But have you, Sāriputta, I at present" - even future Buddhas are unborn, unproduced, unarisen; how will you know them too? For knowing them is like seeing footprints in trackless space. Now you dwell with me in a single dwelling, you go for almsfood together, at the time of teaching the Teaching you sit on the right side; but have my virtues been known by you, having defined them with your own mind? - questioning thus, he said this.

But the Elder, each time he was asked, rejects it saying "No indeed, Venerable Sir." And for the Elder there is both what is known and what is unknown; does he make the rejection regarding what is known to him, or regarding what is unknown? He does not make it regarding what is known; he makes it only regarding what is unknown. The Elder, it is said, understood as soon as the questioning was begun. "This questioning is not about the knowledge of the perfections of a disciple; this questioning is about the knowledge of omniscience" - thus, without making a rejection regarding his own knowledge of the perfections of a disciple, he makes the rejection regarding what is unknown to him, the knowledge of omniscience. By that he also explains this: "The Blessed One, I do not have the knowledge of omniscience capable of knowing the morality, concentration, wisdom, liberation, and causes of the Buddhas of the past, future, and present."

"Here" means regarding those Buddhas distinguished as past and so on. "Then why now" - he says: then why, in the absence of such knowledge, was this thus spoken by you?

143. "Inference from the teaching" means the inferential knowledge arisen by following the pursuit of knowledge from direct experience of the teaching - the grasping of the method is known. Standing in the knowledge of the perfections of a disciple, he says "by this very manner I know the Blessed One." For the Elder's grasping of the method is indeed limitless and boundless. Just as there is no measure or limit of the knowledge of omniscience, so too of the General of the Teaching's grasping of the method. By that he knows "by this he is of such a nature, by this he is the unsurpassed Teacher." For the Elder's grasping of the method has the destination of the knowledge of omniscience itself. Now, showing by a simile in order to make that grasping of the method obvious, he said beginning with "Just as, venerable sir." Therein, because in the Middle Country, whether the foundations, walls and so on of a city are firm or weak, or even if they do not exist at all, there is no fear of thieves, therefore, not taking that, he said "a border city." "With strong foundations" means the firm base of the wall. "With strong walls and gateways" means both a firm wall and a firm door frame. Why did he say "with a single door"? For in a city with many doors, there would need to be many wise doorkeepers. At a single door, just one suffices. And there is no other equal to the Elder in wisdom. Therefore, in order to show just one doorkeeper for the purpose of the simile of his own state of being wise, he said "with a single door." "Wise" means possessed of erudition. "Experienced" means possessed of lucidity, of clear knowledge. "Intelligent" means possessed of intelligence reckoned as wisdom that arises on each occasion. "The path going all around" means the wall-path called the patrol path. "Gap in the wall" means the place where two bricks have separated. "Opening in the wall" means the place where the wall is broken.

"Impurities of the mind" means the five mental hindrances defile the mind, make it soiled, torment it, and oppress it; therefore they are called "impurities of the mind." "That weaken wisdom" means the mental hindrances, when arising, do not allow unarisen wisdom to arise, and do not allow arisen wisdom to grow; therefore they are called "weakeners of wisdom." "With minds well established" means having well placed their minds in the four establishments of mindfulness. "The seven factors of enlightenment as they really are" means having developed the seven factors of enlightenment according to their intrinsic nature. "The unsurpassed perfect enlightenment" shows that they penetrated arahantship or the knowledge of omniscience.

But here "establishments of mindfulness" means insight. "Enlightenment factors" means the path. "Unsurpassed perfect enlightenment" means arahantship. Or "establishments of mindfulness" or "path" are mixed with the factors of enlightenment. "Perfect enlightenment" means arahantship only. But the Elder Mahāsīva, a reciter of the Dīgha Nikāya, said "If, having taken the establishments of mindfulness as insight, the factors of enlightenment were taken as the path and the knowledge of omniscience, it would be a good question; but it was not taken thus." Thus the Elder shows the absence of diversity between the abandoning of mental hindrances, the development of the establishments of mindfulness, and the highest enlightenment of the omniscient Buddhas, like broken gold and silver.

Standing here, the simile should be compared - For the Venerable Sāriputta showed the border city, showed the wall, showed the path going around, showed the door, showed the wise doorkeeper, showed the gross living beings entering and leaving the city, and showed the obviousness of those living beings to the wise doorkeeper. Therein, if one asks what is similar to what. For Nibbāna is like the city, morality is like the wall, shame is like the path going around, the noble path is like the door, the General of the Teaching is like the wise doorkeeper, the Buddhas of the past, future, and present are like the gross living beings entering and leaving the city, and the obviousness to the Venerable Sāriputta of the Buddhas of the past, future, and present through morality, serenity, and so on is like the obviousness of those living beings to the doorkeeper. To this extent, the Elder has given the pursuit of his own lion's roar, thus: "So I, standing in the knowledge of the perfections of a disciple, know by inference from the Teaching, by grasping the method, the Blessed One."

144. "Here I, venerable sir, to the Blessed One" - why did he begin this teaching? For the purpose of showing the accomplishment of the knowledge of the perfections of a disciple. For this is the intention here: "Blessed One, when I was obtaining the knowledge of the perfections of a disciple, I did not obtain the knowledge of the perfections of a disciple by having approached any other ascetic or brahmin among the ninety-five heresies; having approached you alone, attending upon you, I obtained it." Therein, "here" is merely a particle. "I approached for the hearing of the Teaching" means: but I, approaching you, was not approaching for the sake of robes and so on, but approaching for the purpose of hearing the Teaching. Thus, having approached, I obtained the knowledge of the perfections of a disciple. But when did the Elder approach for the purpose of hearing the Teaching? Approaching at the Sūkarakhataleṇa on the day of the teaching of the Vedanāpariggaha Suttanta to his nephew, the wandering ascetic Dīghanakha, at that very time he obtained the knowledge of the perfections of a disciple. For on that day the Elder, having taken a fan, standing fanning the Blessed One, having heard that teaching, right there made the knowledge of the perfections of a disciple come into his possession. "Progressively higher and higher, progressively more sublime and more sublime" means he taught making it progressively higher and higher and progressively more sublime and more sublime. "With the counterpart of dark and bright" means both dark and bright. And that, having made it with counterpart, with opposite. Having warded off the dark, the bright; having warded off the bright, the dark - thus having made it with counterpart, he taught the dark and bright. And when teaching the dark, he taught it with endeavour and with result; when teaching the bright too, he taught it with endeavour and with result.

"Having directly known that Teaching, I reached the conclusion regarding a certain teaching among the teachings" means: in that Teaching that was taught, having recognised a certain teaching, namely the knowledge of the perfections of a disciple, I reached the conclusion among the teachings. Among which teachings? Among the teachings of the four truths. Here is the discussion of the Elders. The Elder Sumatta, dwelling at Kāḷavalla, first says: "There is no reason for reaching the conclusion among the teachings of the four truths now. For on the very day of seeing the great disciple Assaji, he reached the conclusion among the teachings of the four truths by the first path; afterwards, at the entrance of the Sūkarakhataleṇa, he reached the conclusion among the teachings of the four truths by the upper three paths; but in this instance, by 'among the teachings' he reached the conclusion regarding the virtues of the Buddha." But the Elder Cūḷasīva, dwelling at Lokantara, said: "Having stated everything in the same way, but in this instance, by 'among the teachings' he reached the conclusion regarding arahantship." But the Elder Mahāsīva, a reciter of the Dīgha Nikāya and master of the Triple Canon, having stated the former statement in the same way, having said "but in this instance, by 'among the teachings' he reached the conclusion regarding the knowledge of the perfections of a disciple," said "but the virtues of the Buddha came by the method."

"I gained confidence in the Teacher" means: having thus reached the conclusion among the teachings of the knowledge of the perfections of a disciple, exceedingly, I gained confidence in the Teacher thus: "The Blessed One is indeed a perfectly Self-awakened One." "Well proclaimed by the Blessed One is the Teaching" means well declared, well spoken, leading to liberation; the path leads forth for the purpose of fruition; capable of crushing lust, hate, and delusion.

"The Community of disciples is practicing well" shows that the Community of disciples of the Buddha, the Blessed One, too, because of having practised the right practice free from the faults of crookedness and so on, is practicing well - "I am confident in the Blessed One."

Commentary on the Teaching of Wholesome Mental States

145. Now, having sat down at the day-quarters and attained, in order to show the sixteen successive teachings, he began the teaching: "Furthermore, venerable sir, this is unsurpassed." Therein, "unsurpassed" means the state of being unsurpassed. "How the Blessed One teaches the Teaching" means in whatever way, by whatever manner, by whatever teaching the Blessed One teaches the Teaching, he says that teaching of yours is unsurpassed. "Regarding wholesome mental states" explains that even regarding the wholesome mental states taught by that teaching, the Blessed One alone is unsurpassed. Or alternatively, even showing the ground of that teaching, he said "regarding wholesome mental states." "Therein these are the wholesome mental states" means in the term stated as "therein regarding wholesome mental states," it should be understood that these are called wholesome mental states. Therein, the wholesome should be understood in five ways: in the meaning of health, in the meaning of blamelessness, in the meaning of being born of proficiency, in the meaning of being free from disturbance, and in the meaning of having pleasant results. Among those, having reached the Jātaka method of exposition, the wholesome applies in the meaning of health. Having reached the Suttanta method of exposition, in the meaning of blamelessness. Having reached the Abhidhamma method of exposition, in the meaning of being born of proficiency, being free from disturbance, and having pleasant results. But in this instance, the wholesome should be seen in the meaning of blamelessness according to the method of exposition of the Bāhitika Suttanta.

"The four establishments of mindfulness" means the establishment of mindfulness through observation of the body in fourteen ways, the establishment of mindfulness through observation of feeling in nine ways, the establishment of mindfulness through observation of mind in sixteen ways, the establishment of mindfulness through observation of mental phenomena in five ways - thus having classified by various methods, the four establishments of mindfulness were taught as a mixture of mundane and supramundane by way of serenity, insight, and the path. But the establishment of mindfulness pertaining to fruition is not intended here. "The four right strivings" means they have one characteristic in the meaning of exertion, but different functions by way of function. By the method beginning with "Here a monk, for the non-arising of unarisen evil unwholesome mental states," the four right strivings were taught as a mixture of mundane and supramundane by way of serenity, insight, and the path. "The four bases for spiritual power" means they are of one classification in the meaning of success, but of different intrinsic natures by way of desire and so on. By the method beginning with "Here a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving," the four bases for spiritual power were taught as a mixture of mundane and supramundane by way of serenity, insight, and the path.

"The five faculties" means they have one characteristic in the meaning of authority, but different intrinsic natures by way of the intrinsic nature of decision and so on. And by way of serenity, insight, and the path alone, the five faculties beginning with faith were taught as a mixture of mundane and supramundane. "The five powers" means they are of one classification in the meaning of supporting or in the meaning of being unshakeable, but of different intrinsic natures by their own characteristics. By way of serenity, insight, and the path alone, the five powers beginning with faith were taught as a mixture of mundane and supramundane. "The seven factors of enlightenment" means they are of one classification in the meaning of leading out, but of different intrinsic natures by their own characteristics beginning with establishing. By way of serenity, insight, and the path alone, the seven factors of enlightenment were taught as a mixture of mundane and supramundane.

"The noble eightfold path" means it is of one classification in the meaning of cause, but of different intrinsic natures by its own characteristics beginning with seeing. The meaning is that by way of serenity, insight, and the path alone, the noble eightfold path was taught as a mixture of mundane and supramundane.

"Here, venerable sir, a monk, with the elimination of the mental corruptions" - for what purpose was this begun? For the purpose of showing the final goal of the Dispensation. For the final goal of the Dispensation is not merely by the path alone, but it is by the fruition of arahantship. Therefore it should be understood that this was begun in order to show that. "This is unsurpassed, venerable sir, regarding wholesome mental states" means venerable sir, this teaching thus regarding wholesome mental states, this is unsurpassed. "That the Blessed One" means the Blessed One directly knows that teaching entirely and completely. "Of that Blessed One" means of the Blessed One who directly knows that teaching entirely. "There is nothing further to be directly known" means there is nothing to be directly known beyond that; there is no such thing as this, namely another teaching or person which the Blessed One does not know. "Knowing which another ascetic or" means that which has not been directly known by you, another ascetic or brahmin directly knowing that would be more directly knowledgeable than the Blessed One, would be of greater wisdom. "That is to say, regarding wholesome mental states" - here "that is to say" is merely a particle; the meaning here is that there is none more superior than the Blessed One regarding wholesome mental states. Thus, showing that the Blessed One alone is unsurpassed regarding wholesome mental states, he explains "by this reason too, thus confident am I, venerable sir, in the Blessed One." In the remaining passages beginning with "furthermore" and so on, we shall describe only the distinctive points. But what is similar to the previous turn should be understood by the method already stated.

Commentary on the Teaching of the Designation of Sense Bases

146. "Regarding the descriptions of sense bases" means regarding the declarations of sense bases. Now, showing those descriptions of sense bases, he said beginning with "There are, venerable sir, these six." But this discussion on sense bases has been spoken in detail in the Visuddhimagga; therefore we shall not elaborate on it; hence it should be understood in detail by the method stated there.

"This is unsurpassed, venerable sir, regarding the descriptions of sense bases" means this teaching thus regarding the descriptions of sense bases by way of the determination of internal and external and so on, this is unsurpassed. The remainder is according to the method already stated.

Commentary on the Teaching of Conception in a Womb

147. "Regarding conceptions" means regarding descents into the womb. Showing those conceptions, he said beginning with "There are these four, venerable sir." Therein, "not fully aware" means not knowing, having become deluded. "Descends into the mother's womb" means he enters by way of conception. "Remains" means he dwells. "Emerges" means even while emerging, not fully aware, he emerges just deluded. "This is the first" means this is the first conception of ordinary mundane human beings.

"Fully aware, he descends into the mother's womb" means while descending, being fully aware, undeluded, he descends.

"This is the second" means this is the second conception of the eighty great elder disciples. For they know only while entering, but while dwelling and while emerging they do not know.

"This is the third" means this is the third conception of the two chief disciples and the Bodhisattas aspiring for individual enlightenment. It is said that they, thrust head downward and feet upward by kamma-born winds, as if thrown into a precipice of many hundred men's height, at the opening of the birth passage, like elephants through a keyhole, emerging through the narrow birth passage, they reach infinite suffering. Therefore for them there is no full awareness that "we are emerging." Thus, since even for beings who have fulfilled the perfections, great suffering arises in such a situation, it is indeed enough to become disenchanted with dwelling in the womb, enough to become dispassionate.

"This is the fourth" means this is the fourth conception by way of the omniscient Bodhisattas. For omniscient Bodhisattas know even while taking conception in the mother's womb, they know even while dwelling there, they know even while emerging, and 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. From the highest existence down to the interval of Avīci, there is no other who is called fully aware at the three times, except for the omniscient Bodhisattas. For that very reason, at the time of their descending into the mother's womb and at the time of their emerging, the ten-thousandfold world system trembles. The remainder here should be understood by the method already stated.

Commentary on the Teaching of the Kinds of Mind-Reading

148. "Regarding kinds of announcing" means in the portions of announcing. Now, showing those kinds of announcing, he said beginning with "There are these four." "Announces by means of a sign" means he speaks by means of a sign that has come, a sign that has gone, or a sign that has remained, saying "This will be such and such."

Herein is this story - A certain king, having taken three pearls, asked the chaplain "What is in my hand, teacher?" He looked here and there. And at that time a house lizard, thinking "I shall catch a fly," sprang forward; at the time of catching, the fly escaped; he, because of the fly being released, said "Pearls, great king." "Let it be pearls for now, how many pearls?" He again looked at the sign. Then nearby a cock uttered a sound three times. The brahmin said "Three, great king." Thus a certain one speaks by means of a sign that has come. By this method, speaking by means of signs that have gone and signs that have remained should also be understood.

"Of spirits" means of demons, goblins, and so on. "Of deities" means of those belonging to the realm of the Four Great Kings and so on. "Having heard the sound" means having heard the sound of those who speak having known another's mind. "The sound of the diffusion of applied thought" means the sound of those who are talking incoherently - those who are asleep, heedless, and so on - arisen through the diffusion of applied thought. "Having heard" means having heard that sound. Whatever applied thought of that person gave rise to that sound, by virtue of that he announces "Thus is your mind." "Mental activities are directed" means mental activities are established. "Will think" means he understands that one will think, will proceed. And in knowing, he knows by the approach, he knows by the preliminary part, he knows by having inspected the mind within the attainment. "He knows by the approach" means at the very time of the preliminary work of the kasiṇa, by whatever manner this one has begun the kasiṇa meditation, he will produce the first meditative absorption, or etc. or the fourth meditative absorption, or the eight attainments - thus he knows. "He knows by the preliminary part" means he knows just when serenity and insight meditation has been begun; by whatever manner this one has begun insight, he will produce the path of stream-entry, or will produce the path of once-returning, or will produce the path of non-returning, or will produce the path of arahantship - thus he knows. "He knows by having inspected the mind within the attainment" means by whatever manner this one's mental activities are established, immediately after this particular consciousness he will think this particular applied thought. For this one who has emerged from here, the concentration will be conducive to relinquishment, or conducive to stability, or conducive to distinction, or conducive to penetration, or he will produce direct knowledges - thus he knows.

Therein, a worldling who has obtained the knowledge of others' mental states knows the mind of worldlings only, not of noble ones. Even among noble ones, each lower one does not know the mind of each higher one, but the higher one knows that of the lower one. And among these, a stream-enterer attains the fruition attainment of stream-entry. A once-returner, a non-returner, a Worthy One, attains the fruition attainment of arahantship. The higher one does not attain the lower one's attainment. For their lower attainments are only for rebirth in that realm. "It is just so" means this is absolutely just so. For what is known by means of the knowledge of others' mental states does not become otherwise. The remainder should be construed by the former method.

Commentary on the Teaching of the Attainment of Vision

149. The passage beginning with "through ardour" and so on has been explained in detail in the Brahmajāla. Here, however, this is the summary: "ardour" means energy. That same, because it should be striven, is striving. Because it should be engaged in, it is pursuit. "Diligence" means continuous presence of mindfulness. "Right attention" means skilful attention occurring by way of regarding what is impermanent as "impermanent" and so on. "Concentration of mind" means the concentration of the first meditative absorption. "This is the first attainment of vision" means this attainment of the first meditative absorption produced by attending to the thirty-two aspects as repulsive, by way of seeing the repulsive, is called the first attainment of vision. If, however, having made that meditative absorption the foundation, one becomes a stream-enterer, this is without qualification the first attainment of vision.

"Having gone beyond" means having surpassed. "Skin, flesh, and blood" means skin and flesh and blood. "He reviews the bones" means he reviews thus: "bones, bones." Having reviewed thus "bones, bones," the meditative attainment of the meditative absorption that serves as the foundation for the divine eye, having bones as its object, thus produced, is called the second attainment of vision. If, however, having made that meditative absorption the foundation, one produces the path of once-returning. This is without qualification the second attainment of vision. But the Elder Sumatta, dwelling at Kāḷavalla, said "it is applicable up to the third path."

"Stream of consciousness" means just consciousness. "Uninterrupted in both" means uncut in both parts. "Established in this world" means established in this world by way of desire and lust. In the second term too, the same method applies. Or, action approaching the state of action is called established in this world. That which drags along kammic becoming is called established in the world beyond. What has been spoken of by this? The knowledge of others' mental states of learners and worldlings has been spoken of. For the knowledge of others' mental states of learners and worldlings is called the third attainment of vision.

"Unestablished in this world" means unestablished in this world because of being free from desire and lust. In the second term too, the same method applies. Or, action not approaching the state of action is called unestablished in this world. That which does not drag along kammic becoming is called unestablished in the world beyond. What has been spoken of by this? The knowledge of others' mental states of one who has eliminated the mental corruptions has been spoken of. For the knowledge of others' mental states of one who has eliminated the mental corruptions is called the fourth attainment of vision.

Further, insight begun with the thirty-two aspects is also the first attainment of vision. Insight begun with bones as object is the second attainment of vision. The knowledge of others' mental states of learners and worldlings, and the knowledge of others' mental states of one who has eliminated the mental corruptions - this pair of terms remains unchanged. Another method: the first meditative absorption is the first attainment of vision. The second meditative absorption is the second. The third meditative absorption is the third. The fourth meditative absorption is the fourth attainment of vision. Likewise, the first path is the first attainment of vision. The second path is the second. The third path is the third. The fourth path is the fourth attainment of vision. The remainder here should be construed by the former method.

Commentary on the Teaching of the Designation of Human Types

150. "Regarding the designation of human types" means among the popular designations to be made known by way of popular expression thus: "a being, a person, a man, a fellow." For the Buddhas have two kinds of talk: conventional talk and ultimate reality talk - this has been elaborated in the Poṭṭhapāda Sutta.

Therein, "regarding the designation of human types" - this is conventional talk. Now, showing those persons by designating whom regarding the designation of human types the Blessed One is unsurpassed, "There are these seven persons, venerable sir. One liberated in both ways" and so on, he said. Therein, "liberated in both ways" means liberated in two ways: liberated from the material body by the immaterial attainment, and liberated from the mental body by the path. He is fivefold by way of those who, having emerged from each one of the four immaterial attainments, having contemplated activities, attained arahantship - four; and those who, having emerged from cessation, attained arahantship - non-returners as well - four.

But the canonical text here has come thus: "And which person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated" - thus by way of one who has obtained the eight deliverances. "Liberated by wisdom" means one liberated by wisdom. He is fivefold only by way of these: a dry insight practitioner, and the four who, having emerged from the four meditative absorptions, attained arahantship.

But the canonical text here has come only by way of rejecting the eight deliverances. As it is said: "He does not indeed touch with the body and dwell in the eight deliverances. And having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated by wisdom."

"One who realizes what has been touched within" - this is a body-witness. He first touches the contact of meditative absorption, afterwards he realizes cessation, Nibbāna. He should be understood as sixfold, beginning with one standing in the fruition of stream-entry up to one standing in the path of arahantship. Therefore he said: "Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person who is a body-witness."

"One who has attained what has been seen" means one attained to right view. Here this is the characteristic in brief: "Activities are suffering, cessation is happiness" - this is known, seen, understood, realized, perceived by wisdom - thus one attained to right view. But in detail, he too, like the body-witness, is sixfold. Therefore he said - "Here a certain person understands as it really is: 'This is suffering'... etc. understands as it really is: 'This is the practice leading to the cessation of suffering,' and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person attained to right view."

"Liberated by faith" means one liberated by faith. He too is sixfold by the method already stated. Therefore he said - "Here a certain person understands as it really is: 'This is suffering,' understands as it really is: 'This is the origin of suffering,' understands as it really is: 'This is the cessation of suffering,' understands as it really is: 'This is the practice leading to the cessation of suffering,' and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom, and having seen with wisdom, some of his mental corruptions are completely eliminated, but not as in the case of one attained to right view. This is called a person liberated by faith." For among these, for the one liberated by faith, at the preliminary-portion path-moment, the elimination of mental defilements occurs as if for one who is believing, as if for one who is placing confidence, as if for one who is resolving. For the one attained to right view, at the preliminary-portion path-moment, the knowledge that cuts through mental defilements proceeds being not slow, sharp, and courageous. Therefore, just as when one cutting a plantain with a not very sharp sword, the cut place is not smooth, the sword does not move swiftly, a sound is heard, and greater effort has to be made - of such a kind is the preliminary-portion path development of the one liberated by faith. But just as when one cutting a plantain with an exceedingly sharp sword, the cut place is smooth, the sword moves swiftly, no sound is heard, and there is no need for greater effort - of such a kind should be understood the preliminary-portion path development of the one liberated by wisdom.

"Follows the Teaching" - thus a follower of the Teaching. "Teaching" means wisdom; the meaning is that one develops the path preceded by wisdom. In the case of the faith-follower too, the same method applies; both these are standing on the path of stream-entry only. And this too has been said: "Whatever person practising for the realisation of the fruition of stream-entry whose wisdom faculty is exceeding, develops the noble path preceded by wisdom, conveyed by wisdom. This person is called a follower of the Teaching."

Likewise: "Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith. This person is called a faith-follower." This is the summary here; but in detail, this discussion beginning with one liberated in both ways is stated in the Visuddhimagga in the section on the development of wisdom. Therefore it should be understood according to the method stated there. The remainder here too should be construed by the former method.

Commentary on the Teaching of Striving

151. "Regarding strivings" means here, by way of exertion, "the seven factors of enlightenment are strivings" is said. The detailed discussion of those should be understood according to the method stated in the Mahāsatipaṭṭhāna. The remainder here too should be construed by the former method.

Commentary on the Teaching of Practice

152. Regarding the difficult practice and so on, this is the method of explanation in detail - Therein, what is the difficult practice with sluggish direct knowledge wisdom? For one producing concentration with difficulty and trouble, for one slowly directly knowing that state, whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called the difficult practice with sluggish direct knowledge wisdom. Therein, what is the difficult practice with quick direct knowledge wisdom? For one producing concentration with difficulty and trouble, for one quickly directly knowing that state, whatever wisdom, understanding, etc. right view - this is called the difficult practice with quick direct knowledge wisdom. Therein, what is the easy practice with sluggish direct knowledge wisdom? For one producing concentration without difficulty and without trouble, for one slowly directly knowing that state, whatever wisdom, understanding, etc. right view - this is called the easy practice with sluggish direct knowledge wisdom. Therein, what is the easy practice with quick direct knowledge wisdom? For one producing concentration without difficulty and without trouble, for one quickly directly knowing that state, whatever wisdom, understanding, etc. right view - this is called the easy practice with quick direct knowledge wisdom. This is the summary here; the detail, however, has been stated in the Visuddhimagga. The remainder here too should be construed by the former method.

Commentary on Conduct in Speech and So On

153. "Not connected with lying" means even while established in conduct in speech, even while speaking without interrupting the course of the talk, here a certain monk does not speak speech connected with lying. Having avoided the eight ignoble statements, he speaks only what is connected with the eight noble statements. "Nor divisive speech" means even while established in conduct in speech, he does not speak speech that causes division. "Nor slanderous speech" - this is a synonym for that very thing. For divisive speech is called "slanderous" because it makes the state of affection empty. "This is merely its name" - the Elder Mahāsīva said. "Nor speech born of rivalry" means whatever speech is born of rivalry, that too he does not speak. When it is said "You are immoral," he does not speak speech of retaliation such as "You are immoral, your teacher is immoral," or when it is said "You have committed an offence," he does not speak speech of retaliation that proceeds as distracting talk directed outside, by the method beginning with "I went for almsfood and went to Pāṭaliputta." "Seeking victory" means having made victory foremost; just as Hatthaka the Sakyan son speaks whatever is true or false, thinking "Sectarians should be defeated by the Teaching or by what is not the Teaching," so he does not speak having made victory foremost, seeking victory - this is the meaning. "He speaks speech with wisdom, with wisdom" - here "mantā" is called wisdom; with wisdom, with wisdom. The second "mantā" means having examined. This is what is meant: one established in conduct in speech, even when speaking for a whole day, speaks only fitting talk, having examined with wisdom. "Worth treasuring" means fitting to be stored even in the heart. "At the proper time" means at the fitting and appropriate time.

For speech spoken thus is not false, and is non-divisive, and non-harsh, and non-fraudulent, and non-idle chatter. And such speech as this is called based on the four truths, and based on the three trainings, and based on the ten subjects of talk, and based on the thirteen ascetic practices, and based on the thirty-seven qualities conducive to enlightenment, and based on the path. Therefore he said "This is unsurpassed, venerable sir, regarding conduct in speech" - that should be construed by the former method.

"He is truthful and faithful" means a monk established in conduct in morality should be truthful, a speaker of truth, and faithful, accomplished in faith. Was not truth already spoken of above? Why is it stated here again? Above, truth of speech was spoken of. But it is stated here to show that a monk established in conduct in morality does not commit lying even in joking talk. Now, to show that he earns his living righteously and impartially, "not fraudulent" and so on was stated. Therein, "fraudulent" and so on are expanded in the Brahmajāla.

"With guarded doors in the sense faculties, knowing moderation in food" means with guarded doors in the six sense faculties, and knowing the measure even in food. "Of even conduct" means of even behaviour; having abandoned crookedness of body and so on by body, speech, and mind, he behaves evenly - this is the meaning. "Devoted to the practice of wakefulness" means having divided the night and day into six portions, he dwells properly engaged in the practice of wakefulness by the very method stated as "during the day by walking and sitting." "Not lazy" means free from torpor, devoid of bodily laziness. "Putting forth strenuous energy" means he is one who has aroused energy even by bodily energy; having dispelled the company of groups, he dwells alone in the four postures by way of the eight grounds for arousing energy. He is also one who has aroused energy by mental energy; having abandoned and dispelled the association of mental defilements, he dwells alone by way of the eight attainments. Furthermore, one who prevents the arising of mental defilements in whatever way is one who has aroused energy by mental energy. "A meditator" means a meditator by way of meditation on the object and meditation on the characteristic. "Mindful" means possessed of mindfulness capable of recollecting what was done long ago and so on.

"Of good discernment" means he is accomplished in conversation and accomplished in discernment. He is of fitting discernment, however, not of unrestrained discernment. For a monk established in conduct in morality is not of unrestrained discernment, but he is of fitting discernment, like the Elder Vaṅgīsa. "Of perfect behaviour" means endowed with wisdom able to penetrate. "Resolute" means endowed with wisdom able to retain. "Wise" - here, however, "mati" is just a name for wisdom, therefore the meaning is "one who is wise." Thus by these three terms as well, it is wisdom itself that is spoken of. Therein, above, the energy for performing the duties of an ascetic was spoken of; here, the energy for learning the word of the Buddha. Likewise, above, insight wisdom was spoken of; here, the wisdom for learning the word of the Buddha. "Not greedy for sensual pleasures" means not greedy for sensual pleasures as objects and sensual pleasures as defilements. "Mindful and prudent" means the meaning is that he conducts himself endowed with mindfulness and knowledge in the seven instances beginning with going forward and returning. "Nepakka" is wisdom; because of being endowed with that, he is called "prudent." The remainder here too should be construed by the former method.

Commentary on the Kinds of Instruction and So On

154. "Through his own wise attention" means by one's own methodical attention. "Proceeding in accordance with the advice" means proceeding in accordance with the advice and instruction given by me. "With the utter elimination of the three mental fetters" and so on - the meaning has already been stated. The remainder here too should be construed by the former method.

155. "Knowledge of the liberation of other persons" means regarding the knowledge of liberation from mental defilements of other persons such as stream-enterers and so on, through each respective path. The remainder here too should be construed by the former method.

156. "There I was, having such a name" - one, recollecting past lives, goes along exhaustively grasping name and clan. One recollects merely the bare aggregates; for one is able, one is not able. Therein, not taking it by way of the one who is able, it was taken by way of the one who is unable. But what does the one who is unable do? Recollecting merely the bare aggregates, having gone and stood at the summit of many hundreds of thousands of births, he descends exhaustively grasping name and clan. Showing that, he said beginning with "having such a name." "He speaks thus" means that holder of views speaks thus. Therein, although having said "eternal," the utterance of one who says "and those beings wander through the round of rebirths" is contradictory between what precedes and what follows. But because of being a holder of views, he did not consider this. For a holder of views has neither a fixed position nor a fixed course. Having taken this, he gives up that; having given up this, he takes that - this has been explained in detail in the Brahmajāla. "This is the third doctrine of eternalism" - the Elder spoke of three doctrines of eternalism by way of the one who gains only. But by the Blessed One, having included the doctrine of the rationalist as well, four were stated in the Brahmajāla. However, the detailed discussion of these three doctrines should be understood by the method stated in the Brahmajāla. The remainder here too should be expanded by the former method.

157. "By counting or" means by aggregate counting. "By calculation" means by mental counting by way of unbroken sequence. In both ways, it shows only aggregate counting. This is what is meant: even having made an aggregate of years by way of hundreds, by way of thousands, by way of hundreds of thousands, by way of tens of millions, it is not possible to reckon thus "so many hundreds of years" or "so many tens of millions of years." But you, because of having fulfilled your own ten perfections, because of having thoroughly penetrated omniscient knowledge, since your unobstructed knowledge proceeds courageously. Therefore, having put forward the skilfulness in the knowledge of teaching, having made a limit even by counting years, having defined even by counting cosmic cycles, he explains that you show "this much." But the meaning of the Pāḷi here is just by the method already stated. The remainder here too should be construed by the former method.

158. "This is unsurpassed, venerable sir, regarding the knowledge of the passing away and rebirth of beings" means venerable sir, this teaching of knowledge by way of the passing away and rebirth-linking of beings, that too is unsurpassed only for you. Past Buddhas too taught just so. Future ones too will teach just so. You taught having compared with the knowledge of those past and future Buddhas. He explains "by this reason too, thus confident am I, venerable sir, in the Blessed One." But the meaning of the Pāḷi here is just as already expanded.

159. "With mental corruptions, with clinging" means with faults, with censure. "Is called 'not noble'" means it is not called noble supernormal power. "Without mental corruptions, without clinging" means faultless, without censure. "Is called 'noble'" means it is called noble supernormal power. "He dwells there perceiving the non-repulsive" means how does he dwell there perceiving the non-repulsive? He pervades repulsive beings with friendliness, and focuses the perception of elements upon activities. As it is said: "How does one dwell perceiving the non-repulsive in the repulsive? Regarding an undesirable object, one either pervades it with friendliness, or focuses on it as elements." "He dwells there perceiving the repulsive" means he pervades non-repulsive beings with the perception of foulness, and focuses the perception of impermanence upon activities. As it is said: "How does one dwell perceiving the repulsive in the non-repulsive? Regarding a desirable object, one either pervades it with foulness, or focuses on it as impermanent." Thus the meaning should be understood in the remaining terms as well.

"He dwells there equanimous" means not being lustful towards the desirable, not being averse towards the undesirable, just as others produce delusion through not regarding properly, so not producing it, he dwells equanimous with six-factored equanimity regarding the six objects. "This is unsurpassed, venerable sir, regarding the various kinds of supernormal power" means venerable sir, this teaching thus regarding the two kinds of supernormal power, this is unsurpassed. "That the Blessed One" means the Blessed One directly knows that teaching entirely and completely. "Of that Blessed One" means of the Blessed One who directly knows that teaching entirely. "There is nothing further to be directly known" means there is nothing further that should be directly known. There is no such thing as this, namely another teaching or person which the Blessed One does not know. "Knowing which another ascetic or brahmin" means that which has not been directly known by you, another ascetic or brahmin directly knowing that would be more directly knowledgeable than the Blessed One, would be of greater wisdom. "That is to say, regarding the various kinds of supernormal power" - here "that is to say" is merely a particle. There is none more superior than the Blessed One regarding the various kinds of supernormal power. For past Buddhas too taught these two kinds of supernormal power, and future ones too will teach these very same. You too taught these very same, having compared with the knowledge of those. Thus, showing that the Blessed One is unsurpassed regarding the various kinds of supernormal power, he explains "by this reason too, thus confident am I, venerable sir, in the Blessed One." To this extent, the sixteen successive teachings which the General of the Teaching, having sat down at the day-quarters, contemplated, those very ones have been shown.

Commentary on the Otherwise Seeing of the Teacher's Qualities and So On

160. Now, showing the qualities of the Blessed One by yet another manner, he said beginning with "That which, venerable sir." Therein, "by a faithful son of good family" means faithful sons of good family are the Bodhisattas of the past, future, and present. Therefore it is said "that which is to be attained by an omniscient Bodhisatta." But what is to be attained by him? The nine supramundane states. In the terms beginning with "putting forth strenuous energy," "energy," "strength," and so on are all synonyms for energy. Therein, "putting forth strenuous energy" means with aroused energy. "With strength" means endowed with strength, with firm energy. "With manly strength" means by that one endowed with strength, it is said "that which is to be attained by manly strength." The same method applies to the next pair of terms as well. "With manly endurance" means by a great man capable of bearing the burden that is to be borne by the Buddhas whose burden is matchless. "That has been attained by the Blessed One" shows that all that is to be attained by the Buddhas of the past and future, all of it has been attained; there is not even one quality in which the Blessed One is deficient. "The pursuit of sensual happiness in sensual pleasures" means the pursuit of sensual happiness in objects of sensual pleasure. Just as other ascetics and brahmins such as the matted-hair ascetic Keṇiya, thinking "Who knows the world beyond? Pleasant is the contact with the soft, hairy arm of this female wandering ascetic," amuse themselves with female wandering ascetics with bound-up hair, experiencing whatever form and other objects that come along, devoted to sensual happiness - it shows that he is not thus devoted.

"Low" means inferior. "Vulgar" means the practice of those who dwell in villages. "Belonging to ordinary people" means to be practised by worldlings. "Ignoble" means not faultless. Or not to be practised by noble ones. "Not connected with benefit" means connected with harm. "The pursuit of self-mortification" means the pursuit of scorching and tormenting oneself. "Painful" means connected with suffering, or hard to endure. Just as some ascetics and brahmins, thinking "We shall avoid the pursuit of sensual happiness," pursue bodily mortification, and thinking "We shall be freed from that," pursue sensual happiness - the Blessed One is not thus. But the Blessed One, having avoided both these extremes, practised that very right practice which was stated thus: "There is, monks, a middle practice fully awakened to by the Tathāgata, giving vision." Therefore he said beginning with "nor is he devoted to the pursuit of self-mortification."

"Pertaining to the higher mind" means of the higher mind; the meaning is those that stand having surpassed sensual-sphere consciousnesses. "Pleasant abidings in the present life" means of pleasant abidings in this very individual existence. For in the Poṭṭhapāda Sutta, the fruition attainment of the second meditative absorption with rapture was spoken of. In the Pāsādika Sutta, the meditative absorption serving as a basis for insight together with the path. In the Dasuttara Sutta, the fruition attainment of the fourth meditative absorption. In this Sampasādanīya, the meditative absorptions as pleasant abidings in the present life were spoken of. "One who obtains at will" means one who obtains according to wish. "One who obtains without difficulty" means one who obtains without suffering. "One who obtains without trouble" means one who obtains abundantly.

Commentary on the Manner of Giving Pursuit

161. "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, there is no discourse stating "having left aside this world-circle, Buddhas arise elsewhere"; but there is one stating that they do not arise.

"Simultaneously" means they do not arise together, neither before nor after; 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 too is prevented. And from the final nibbāna onwards, as long as relics even the size of a mustard seed remain, 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.

Discussion on the Disappearance of the Triple Canon

The three disappearances are the disappearance of the Scriptures, the disappearance of penetration, and the disappearance of practice. Therein, "the Scriptures" means the three Canons. "Penetration" means 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 accomplish 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 meditative absorption. 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, even 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. It stood for a thousand years with those who had attained the analytical knowledges. A thousand years with those possessing the six higher knowledges. A thousand years with those possessing the threefold true knowledge. A thousand years with dry insight practitioners. It stood for a thousand years with those observing the Pātimokkha. 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.

Commentary on the Disappearance of the Dispensation

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 relics 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 rays 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 Brahmā 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 contention. For if many Buddhas had arisen, 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 there -

"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. Teach 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 into 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, 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," "the best Buddha," "the distinguished Buddha," "the highest Buddha," "the most excellent Buddha," "the matchless Buddha," "the equal to the matchless Buddha," "the incomparable Buddha," "the without counterpart Buddha," "the without equal person Buddha" 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 an omniscient Buddha. Whatever else, great king, is great, 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. The Great 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 others. 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 conformity with the Teaching" means the preliminary practice, which is the practice in conformity with the ninefold supramundane Teaching. "Reasonable" means with reason. "Counter-argument" means just the argument itself.

Commentary on the Wonderful and Marvellous

162. "The Venerable Udāyī" - there are three elder monks named Udāyī - Lāḷudāyī, Kāḷudāyī, and Mahāudāyī. Here Mahāudāyī is intended. It is said that as he listened to this discourse from the beginning up to the end, the fivefold rapture arose within him, going from the soles of his feet to the crown of his head, coming from the crown of his head to the soles of his feet, descending from both sides to the middle, and going from the middle to both sides. He, with his body continuously pervaded by rapture, speaking of the virtues of the One of Ten Powers with powerful pleasure, said beginning with "Wonderful, venerable sir." "Fewness of wishes" means freedom from craving. "Contentment" means contentment with the four requisites in three ways. "Detachment" means the state of having pared away all mental defilements. "Yatra hi nāma" means "whoever indeed." "He will not make himself manifest" means he will not make his own virtues openly known. "They would carry a banner" means saying "Who is there equal to us?" they would raise a banner and wander about Nāḷanda.

"See, Udāyī, the fewness of wishes of the Tathāgata" - accepting the elder's words, he said "See, Udāyī, such is the fewness of wishes of the Tathāgata." But does the Blessed One indeed not make himself manifest, does he not speak of his own virtues? No, he does not not speak. What should be spoken of through fewness of wishes and so on, he speaks; he does not speak for the sake of robes and so on. Therefore he said - "See, Udāyī, the fewness of wishes of the Tathāgata" and so on. But with reference to beings capable of awakening, he speaks by way of those amenable to instruction. As he said -

Thus many verses and discourses illustrating the virtues of the Tathāgata should be expanded upon.

163. "You should constantly speak" means you should speak again and again. "Spoken to me in the earlier period of the day" means do not fail to speak during the midday period and so on. "Or spoken to me today" means do not fail to speak on the following day and so on - this is the meaning. "Declared" means spoke. "Of this explanation" - because it is without verses, this discourse is called an "explanation." "Designation" means name. However, this passage beginning with "thus indeed" was placed by the compilers of the recitation. The remainder is of manifest meaning everywhere.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Sampasādanīya Sutta is finished.

6.

Commentary on the Pāsādika Sutta

Commentary on the Passing Away of Nigaṇṭha Nāṭaputta

164. "Thus have I heard" - this is the Pāsādika Discourse. Herein, this is the explanation of obscure terms - "Sakyans named Vedhaññā" means certain Sakyans named Vedhaññā who were trained in archery. "In a mansion in their mango grove" means in their mango grove there is a long mansion built for the purpose of learning crafts; he dwells there. "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 by the method beginning with "You do not understand this Teaching and discipline." "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 fault 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 even 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 he thought - "My view does not lead to liberation and is without substance. We ourselves are already lost; may the remaining people too 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 too 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; 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.

165. "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."

"Having completed the rains retreat at Pāvā, he went to Sāmagāma, and approached the Venerable Ānanda" - 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, and his disciples too are well-known indeed. 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; the Teacher, having made this the occasion, will speak a teaching." He, having departed, went to Sāmagāma and approached the Venerable Ānanda.

"Sāmagāma" - the name of that village is due to the abundance of sāmāka grain. "To where the Venerable Ānanda was" - without going straight to the presence of the Blessed One, he approached where his preceptor, the Venerable Ānanda, was.

During the time of the Buddha, it is said, the Elder Sāriputta and the Elder Ānanda cherished each other. The Elder Sāriputta cherished the Elder Ānanda, thinking "He performs the attendance upon the Teacher that should be done by me." The Elder Ānanda cherished the Elder Sāriputta, thinking "He is the foremost among the Blessed One's disciples." And having given the going forth to sons of good families, he had them take the Elder Sāriputta as their preceptor. The Elder Sāriputta too did likewise. Thus, each one having given his own bowl and robes, having given the going forth, and having had them take a preceptor, there were five hundred monks each. The Venerable Ānanda, having obtained even superior robes and so on, gave them to the Elder.

Honouring the Jewel of the Teaching

It is said that a certain brahmin thought - "Veneration of the jewel of the Buddha and the jewel of the Community is apparent; but how is the jewel of the Teaching venerated?" He, having approached the Blessed One, asked about this matter. The Blessed One said - "If, brahmin, you wish to venerate the jewel of the Teaching, venerate one who is very learned." "Please point out one who is very learned, venerable sir." "Ask the community of monks." He, having approached the community of monks, said "Please point out one who is very learned, venerable sir." "The Elder Ānanda, brahmin." The brahmin venerated the Elder with a set of three robes worth a thousand. The Elder, having taken it, went to the presence of the Blessed One. The Blessed One said "From where, Ānanda, was this obtained?" "It was given by a certain brahmin, venerable sir, but I wish to give this to the Venerable Sāriputta." "Give it, Ānanda." "He has departed on a journey, venerable sir." "Give it when he has arrived" - "A training rule has been laid down, venerable sir." "But when will Sāriputta arrive?" "In about ten days, venerable sir." "I allow, Ānanda, an extra robe to be kept for ten days at most" - thus he laid down the training rule.

The Elder Sāriputta likewise, whatever agreeable thing he obtains, he gives it to the Elder Ānanda. He gave even this youngest brother of his as a co-resident pupil of the Elder himself. Therefore it was said - "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 talk 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 the Blessed One" means for the purpose of seeing the Blessed One. But had the Blessed One not been seen before by him? No, it is not that he had not 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 subject for discussion, said thus.

Commentary on the Teaching and Discipline Not Declared by a Perfectly Self-Awakened One

166. "For this is so, Cunda" - even though the Blessed One was informed by the Elder Ānanda, because the Elder Ānanda is not the owner of this discussion, but the Elder Cunda is the owner. He alone knows its beginning, middle, and end. Therefore the Blessed One, speaking together with him, said beginning with "For this is so, Cunda." Its meaning is - Cunda, this is so: in a Teaching and discipline having the nature of being badly preached and so on, the disciples, having become divided into two factions, having engaged in quarrels and so on, dwell wounding each other with verbal daggers.

Now, because the Dispensation leading to liberation becomes obvious only through the Dispensation not leading to liberation, therefore, showing from the beginning only the Dispensation not leading to liberation, he said beginning with "Here, Cunda, the Teacher is not a perfectly Self-awakened One." Therein, "having turned aside from that Teaching, he conducts himself" means he does not fulfil it continuously; having deviated again and again, doing so intermittently, he conducts himself - this is the meaning. "It is a gain for you, friend" means these gains of practice in accordance with the Teaching and so on are for you yourself. "Well-gained" means your human existence too is well-gained. "Let him proceed in such a way" means let him proceed thus. "As the Teaching has been taught by your Teacher" means in whatever manner the Teaching was spoken by the Teacher. "And whoever instigates" means and whatever teacher instigates. "And whomever he instigates" means whatever pupil he instigates. "And whoever is instigated" means and whatever pupil is thus instigated. He proceeds towards the purpose as instigated by the teacher. "All of them" means those three also. For here the teacher generates demerit because of having instigated, the pupil who has taken it upon himself because of having taken it upon himself, and the practitioner because of having practised. Therefore it was said - "All of them generate much demerit." By this method, the meaning should be understood in all instances.

167. But here "practicing by the true method" means practicing by the cause. "He will attain the true method" means he will accomplish the cause. "Arouses energy" means he makes energy that produces suffering for oneself. For this was said: "In a badly preached Teaching and discipline, monks, whoever puts forth strenuous energy dwells in suffering. Whoever is lazy dwells in happiness."

Commentary on the Teaching and Discipline Declared by a Perfectly Self-Awakened One and So On

168. Having thus shown the Dispensation not leading to liberation, now showing the Dispensation leading to liberation, he said beginning with "Here again, Cunda, the Teacher is a perfectly Self-awakened One." Therein, "leading to liberation" means it leads forth for the purpose of the path and for the purpose of fruition.

169. "Arouses energy" means he arouses energy that produces happiness for oneself. For this was said: "In a well preached Teaching and discipline, monks, whoever is lazy dwells in suffering. Whoever puts forth strenuous energy dwells in happiness."

170. Thus, the Blessed One, having shown the praise of a son of good family who is rightly practising in the Dispensation leading to liberation, then extending the teaching further, said beginning with "Here, Cunda, a Teacher arose in the world." Therein, "have not understood the meaning" means have not awakened to the meaning. "Made comprehensive" means made by means of all-inclusive terms; the meaning is that it has not been made all-inclusive. "Sabbasaṅgāhapadagata" is also a reading; the meaning is that it has not gone into the all-inclusive terms, has not become of one inclusion. "Well-founded" means leading to liberation. "Among gods and humans" means well proclaimed from the world of gods as far as the human world. "Causes remorse" means he is one who produces remorse. "Our Teacher in the world" - this is said for the purpose of showing their cause of remorse. "Does not cause remorse" means because of having attained what should be attained by disciples owing to the Teacher, he does not produce remorse.

172. "Elder" means firm, endowed with the qualities that make one an elder. "Of long standing" and so on are of already stated meaning. "With these" means with these stated below.

173. "Who have attained security from bondage" means here arahantship is called "freedom from bondage" because of being secure from the four mental bonds; the meaning is "have attained that." "Able to properly explain the Good Teaching" means because of having received it in his presence, they are able to rightly declare his Good Teaching.

174. "Leading the holy life" means noble disciples dwelling the dwelling of the holy life. "Enjoying sensual pleasures" means householder stream-enterers. "Successful and" and so on were explained in detail in the Mahāparinibbāna. "Attained the highest gain and the highest fame" means having attained the highest gain and the highest fame.

175. "There are indeed, Cunda, now elder monks who are my disciples" means the elders such as Sāriputta and Moggallāna. "Nuns" means such as the Elder Nun Khemā and the Elder Nun Uppalavaṇṇā and so on. "Lay followers who are my disciples, householders clad in white garments, leading the holy life" means such as the householder Citta and Hatthaka of Āḷavī and so on. "Enjoying sensual pleasures" means such as Cūḷa Anāthapiṇḍika and Mahā Anāthapiṇḍika and so on. "Leading the holy life" means such as Nandamātā and so on. "Enjoying sensual pleasures" means such as Khujjuttarā and so on.

176. "Accomplished in every respect" means accomplished in every cause. "This indeed" means this very holy life; one speaking rightly, by cause, by method, would say this very teaching. "Udakāssudan" means Udaka used to. "Seeing, he does not see" means seeing, he does not see. It is said that he asked this question to the great multitude. When told by them "We do not know, teacher, tell us," he said - "This question is profound; when there is suitability of food, having reflected a little, it is possible to explain." Thereupon, when they had made great honours for four months, while explaining that question, he said beginning with "And what is it that seeing, he does not see?" Therein, "well sharpened" means well whetted, sharp; it is said that the blade of a well-sharpened razor appears, but the edge does not appear - this is the meaning here.

Commentary on the Teachings to Be Recited Together and So On

177. "Having come together and assembled" means having come together, having assembled. "Meaning with meaning, phrasing with phrasing" means bringing together meaning with meaning, and also phrasing with phrasing - this is the meaning. "Should be recited together" means should be read, should be rehearsed. "So that this holy life" means so that this entire holy life of the Dispensation.

178. "Therein" means there in the midst of the Community, or in his statement. "Grasps the meaning wrongly and phrases it wrongly" means here, regarding "four establishments of mindfulness," he grasps the object as the meaning of "establishment of mindfulness." He phrases it as "establishments of mindfulness." "Now, friend, for this meaning" means "mindfulness itself is the establishment of mindfulness." For the meaning "four establishments of mindfulness" - are these the phrases, or "four establishments of mindfulness" - are those the phrases? "Which are more suitable" means which phrases for this meaning are more fitting, more closely adhering. "And for these phrases" means for the phrases "four establishments of mindfulness" - is "mindfulness itself is the establishment of mindfulness" the meaning, or is "the object is the establishment of mindfulness" the meaning? "For this meaning, friend" means for this meaning "the object is the establishment of mindfulness." "As indeed are those" means which indeed are those stated by me. "As indeed is that" means which indeed is that stated by me. "He should neither be exalted" means you should first stand firm in the correct meaning and the correct phrasing. But he should neither be exalted nor disparaged. "Should be thoroughly informed" means should be made to know. "Of that meaning" means and of the meaning "mindfulness itself is the establishment of mindfulness." "And of those phrases" means of the phrases "establishments of mindfulness." "For the careful consideration" means for the purpose of attending carefully, for the purpose of retaining. By this method, the meaning should be understood in all instances.

181. "Such" means of your kind. "Endowed with meaning" means endowed with meaning, a cogniser of the meaning. "Endowed with phrasing" means endowed with phrases, a cogniser of the phrases. Thus one should praise that monk. For that monk is not called your disciple; he is called a Buddha, Cunda. Thus the Blessed One established the very learned monk in his own position.

Commentary on the Reasons for Permitting Requisites and So On

182. Now, extending the teaching further beyond that, he said beginning with "I do not teach you, Cunda." Therein, mental corruptions pertaining to the present life means mental corruptions that arise on account of requisites in this world. Mental corruptions pertaining to the future life means mental corruptions that arise on account of quarrel in the world beyond. "For the restraint" (saṃvarāya) means for the closing up so that they do not enter. "For the warding off" (paṭighātāya) means for the striking down by destruction of the root. "That is sufficient for you only for warding off cold" (alaṃ vo taṃ yāvadeva sītassa paṭighātāya) means that is competent for you for the warding off of cold. This is what is meant: the robe that has been allowed by me for you - it has not been allowed for wearing it while generating arrogance or conceit; but it has been allowed for wearing it and, having accomplished the warding off of cold and so on, comfortably practising the duties of an ascetic with wise attention. And just as with the robe, so also with almsfood and so on. But the word-by-word exposition here should be understood according to the method stated in the Visuddhimagga.

Commentary on the Pursuit of Self-Indulgence and So On

183. "Pursuit of pleasure" means the pursuit of indulgence in pleasure; the meaning is inclined to the cultivation of pleasure. "Makes happy" means makes one happy. "Satisfies" means makes one satisfied and fat.

186. "Without established principles" means without established intrinsic nature. "They have no tongue" means whatever they wish, that they speak; sometimes they speak of the path, sometimes of fruition, sometimes of Nibbāna - this is the intention. "Who knows" means by one knowing through omniscient knowledge. "Who sees" means by one seeing with the five eyes. "With deep foundations" means having entered into deep ground. "Well planted" means well dug in. "Just so indeed, friends" means thus one who has eliminated the mental corruptions is incapable of transgressing nine states. Regarding that, there is no transgression, immovable, unshakeable. Therein, regarding intentionally depriving a living being of life and so on, stream-enterers and others too are incapable. "Consuming stored sensual pleasures" means having made into storage both objective sensual pleasures and defilement sensual pleasures, to consume them. "Just as formerly when he was a householder" means he is incapable of consuming just as formerly one who was a householder consumes, thus to consume.

Commentary on Answering Questions

187. For those dwelling in the midst of a house, stream-enterers and so on remain for life with the marks of a layman. But one who has eliminated the mental corruptions, having attained arahantship while being a human being, either attains final nibbāna or goes forth. Among the sensual-sphere gods beginning with the Cātumahārājika gods, he does not remain even for a moment. Why? Because of the absence of a place of seclusion. But one established in the state of individual existence as a terrestrial god remains even after having attained arahantship. By virtue of that, this question has come. But because his defilements have been destroyed, his state of being a monk should be understood. "Boundless" means without limit, without boundary, great. "But not the future" means he does not thus declare referring to the future course of time; methinks the ascetic Gotama knows only the past, not the future. For thus indeed his recollection of five hundred and fifty Jātaka stories in the past is evident. Imagining this meaning - that regarding the future such abundant recollection is not evident - they would speak thus. "What is this" means what indeed is this non-declaration regarding the future? "How is this" means for what reason indeed? Is it that not knowing indeed he does not recollect the future, or is it that through not wishing to recollect he does not recollect? "By knowledge and vision directed to another thing" means they imagine that knowledge which has the capacity of seeing, as if making it evident, knowledge that has become seeing, knowledge directed to another thing, knowledge occurring with reference to another thing - that knowledge and vision directed to one thing, occurring with reference to another thing, should be supported and declared. For they imagine that whether he is walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present for him; and such knowledge does not exist. Therefore it should be understood that they imagine thus just as the foolish and inexperienced.

"That follows mindfulness" means associated with the recollection of past lives. "As far as he wishes" means as much as he wishes to know, he sent forth knowledge thinking "I shall know that much." Then his knowledge goes unobstructed and unhindered, like an arrow shot through a container of weak leaves; therefore as far as he wishes, so far he recollects. "Born of enlightenment" means born at the foot of the Bodhi tree. "Knowledge arises" means the knowledge of the four paths arises. "This is the last birth" means because by that knowledge the root of birth has been abandoned, again this is the last birth. "There is now no more rebirth" means further knowledge arises. "Not connected with benefit" means not based upon what pertains to this world or what pertains to the world beyond. "The Tathāgata does not declare it" means the Tathāgata does not speak that talk not leading to liberation, similar to the Bhārata war and the abduction of Sītā. "Factual, true, not connected with benefit" means pointless talk beginning with talk about kings. "The Tathāgata knows the proper time" means he knows the time. Having made it with cause and with reason, he speaks only at the time that is proper and fitting.

188. "Therefore he is called 'Tathāgata'" means: because of speaking in just such a way as it should be spoken, by changing the letter "da" to the letter "ta," he is called "Tathāgata" - this is the meaning. "Seen" means the visible form sense base. "Heard" means the sound sense base. "Sensed" means the odour sense base, the flavour sense base, and the touch sense base, because they are to be apprehended by having sensed and reached them. "Cognised" means the mind-object sense base beginning with happiness and suffering and so on. "Attained" means attained whether having sought or without having sought. "Sought after" means sought after whether attained or unattained. "Pondered over by the mind" means followed along by consciousness. By "has been fully awakened to by the Tathāgata," this is shown: for whatever visual object beginning with blue, yellow, and so on, of this world including its gods in immeasurable world systems, comes into the range of the eye-door - "This being, at this moment, having seen this particular visual object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata. Likewise, whatever sound object beginning with the sound of a drum, the sound of a small drum, and so on, of this world including its gods in immeasurable world systems, comes into the range of the ear-door. Whatever odour object beginning with root odour, bark odour, and so on, comes into the range of the nose-door. Whatever flavour object beginning with root flavour, trunk flavour, and so on, comes into the range of the tongue-door. Whatever tangible object classified as the solid element, the heat element, and the air element, beginning with hard, soft, and so on, comes into the range of the body-door. "This being, at this moment, having touched this particular tangible object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata. Likewise, whatever mind-object classified as happiness, suffering, and so on, of this world including its gods in immeasurable world systems, comes into the range of the mind-door - "This being, at this moment, having cognised this particular mind-object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata.

For whatever, Cunda, has been seen, heard, sensed, or cognised by these beings, therein there is nothing unseen or unheard or unsensed or uncognised by the Tathāgata. For this public, there is what has been attained after having sought, and there is what has not been attained after having sought. There is what has been attained without having sought, and there is what has not been attained without having sought. All that - there is nothing called unattained by the Tathāgata, nothing called unrealised by knowledge. "Therefore he is called 'Tathāgata'." Whatever has been gone to in such a way by the world, because of his having gone to that in just that way, he is called "Tathāgata." But in the Pāḷi, "fully awakened to" is said; that is one in meaning with the word "gone." By this method, the meaning of the conclusion "Tathāgata" should be understood in all instances; the justification for that has been stated in the detailed explanation of the word "Tathāgata" in the Brahmajāla.

Commentary on Undeclared Points

189. Having thus spoken of his own matchlessness, unsurpassedness, omniscience, and status as King of the Teaching, now, roaring the lion's roar that "Among the views of the various ascetics and brahmins there is nothing unknown or unseen by me; all turns within my knowledge itself," he spoke beginning with "Now, Cunda, there is this possibility." Therein, "Tathāgata" means a being. "Because, friend, this is not connected with the goal" means it is not connected with the goal of this world and the world beyond. "Not connected with the Teaching" means it is not based upon the nine supramundane states. "Not fundamental to the holy life" means it is not the foundation of the entire holy life of the Dispensation that is included in the three trainings.

190. In "'This is suffering' indeed" and so on, setting aside craving, the remaining phenomena of the three planes have been declared as "this is suffering." The craving that is productive of and gives rise to that very suffering has been declared as "the origin of suffering." The non-continuance of both has been declared as "the cessation of suffering." The noble path that fully understands suffering, abandons the origin, and realises cessation has been declared as "the practice leading to the cessation of suffering." In "'Because, friend, this is connected with the goal" and so on, the meaning is this: this is based upon the welfare of this world and the world beyond, based upon the nine supramundane states, and is the beginning, the striving, and the forerunner of the entire holy life of the Dispensation.

Commentary on the Dependence on Views Accompanied by the Past

191. Now, let them not perceive thus: "That which was not declared by me was not declared by one not knowing." It was as one knowing that I did not declare thus, thinking "Even if this were declared, there would be no purpose in it." But whatever should be declared in whatever way, that has indeed been declared by me - roaring the lion's roar, he again said beginning with "Cunda, those too." Therein, views themselves are the view-supports; the meaning is those dependent on views, those following views. "Only this is the truth" means only this view is the truth. "Anything else is vain" means the word of others is vain. "Neither self-made" means not made by oneself.

192. "There" means among those ascetics and brahmins. "Is this indeed, friend, said" means: "Friend, that which is said by you 'The self and the world are eternal,' does this exist or does it not exist?" - thus I ask you - this is the meaning. "And what they said thus" means but what they say "Only this is the truth, anything else is vain," that I do not allow of theirs. "With concept" means with the concept of views. "Equal to an equal" means equal by means of equal knowledge. "That is to say, in higher concept" means that which is called this higher concept. Herein I alone am superior, more surpassing; there is none equal to me. Therein, what was said "with concept" and what was said "higher concept" - both of these are one in meaning. For by way of distinction, concept and higher concept become twofold. Therein, concept means the concept of views. Higher concept means the six concepts stated thus: the concept of aggregates, the concept of elements, the concept of sense bases, the concept of faculties, the concept of truths, and the designation of persons. Here, however, in "with concept" - here too both concept and higher concept are intended; in "higher concept" - here too. For the Blessed One is unsurpassed in concept also, and unsurpassed in higher concept also. Therefore he said - "I am indeed superior therein, that is to say, in higher concept."

196. "For the abandoning" means for the purpose of abandoning. "For the transcendence" is a synonym for that very thing. "Taught" means spoken. "Laid down" means established. For through the development of the establishments of mindfulness, having made the separation of compactness and having seen all phenomena as they really are, through the conclusion that "this is merely a heap of pure activities, no being is found here," there is the abandoning of all view-supports. Therefore it was said - "For the abandoning and transcendence of view-supports, thus have these four establishments of mindfulness been taught and laid down by me." The remainder is of manifest meaning everywhere.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Pāsādika Sutta is finished.

7.

Commentary on the Lakkhaṇa Sutta

Commentary on the Thirty-Two Marks of a Great Man

199. "Thus have I heard" - this is the Discourse on the Characteristics. Herein, this is the explanation of obscure terms. "Dvattiṃsimāni" means thirty-two these. "Characteristics of a great man" means the marks of a great man, the signs of a great man, the causes for recognising "this is a great man." "Possessed of which a great man" and so on should be understood by the method explained in the Mahāpadāna.

Why did he say "Even the seers outside hold them, but they do not know 'Because of the doing of this action, this characteristic is obtained'"? Because it is in accordance with the occasion. For this discourse has an occasion. But where did that occasion of this arise? Within the village, among the people. At that time, it is said, the inhabitants of Sāvatthī, having sat down in their own houses and at their house gates and in council halls and so on, raised up a discussion - "The Blessed One has the eighty minor marks, the fathom-radiance, the thirty-two characteristics of a great man, by which the Blessed One's body, like the coral tree in full bloom on every branch, like a blooming lotus grove, like a golden archway decorated with various jewels, like the expanse of the sky shining with the rays of stars, emitting six-coloured rays running to and fro here and there, quivering, shines exceedingly. And it has not been said that by this particular action this characteristic of the Blessed One arose, but it was said by the Blessed One that it arises thus on account of what was formerly given, even as little as a ladleful of rice gruel or a spoonful of food. What action indeed did the Teacher perform, by which these characteristics of his arose?"

Then the Venerable Ānanda, walking within the village, having heard this friendly conversation, having finished his meal, having come to the monastery, having performed his duty to the Teacher, having paid homage, standing, said "By me, venerable sir, a certain discussion was heard within the village." Thereupon, when the Blessed One said "What was heard by you, Ānanda?" he reported everything. The Teacher, having heard the elder's words, having addressed the monks who were seated surrounding him, having shown the characteristics in succession as "These are the thirty-two characteristics of a great man, monks," spoke thus for the purpose of showing by which action each arose.

Commentary on the Characteristic of Well-Established Feet

201. In "a former birth" and so on, the aggregates formerly dwelt in are called "birth" by way of being born. Likewise, "existence" by way of becoming, and "abode" by way of having dwelt or in the sense of attachment. The meaning of all three terms is: established in the continuity of aggregates formerly dwelt in. Now, because that continuity of aggregates occurs even in the heavenly worlds and so on. But wholesome action capable of producing the characteristics is not easy to perform there; it is easy only for one who has become a human being. Therefore, showing whatever action was done by one as he really was, he said "when formerly being a human being." Or this is not the reason. Even when being an elephant, a horse, a deer, a buffalo, a monkey, and so on, the great man indeed fulfils the perfections. But because the action done while established in such a form of individual existence cannot be easily explained, whereas the action done while established in the human state can be easily explained. Therefore he said "when formerly being a human being."

"Of firm undertaking" means one whose grasp is steady. "In wholesome mental states" means in the ten wholesome courses of action. "Of steadfast undertaking" means one whose grasp is motionless, one whose grasp is unreversed. For the Great Being's mind, upon encountering unwholesome action, shrinks back like a cock's feather encountering fire; upon encountering the wholesome, it spreads out like a canopy. Therefore he is one of firm undertaking, of steadfast undertaking. It is not possible for anyone - whether ascetic or brahmin or god or Māra or Brahmā - to make him relinquish his undertaking of the wholesome.

Herein are these stories - Formerly, it is said, the great man was reborn in the womb of a squirrel. Then, when the sky had rained, a flood came and, having seized the nest, carried it right into the ocean. The great man, thinking "I shall rescue my little ones," repeatedly wetting his tail, flung water out from the ocean. On the seventh day, Sakka, having reflected, came there and asked "What are you doing?" He informed him. Sakka spoke of the impossibility of removing water from the great ocean. The Bodhisatta said it is not fitting even to speak with such a lazy one. He dismissed him saying "Do not stand here." Sakka, pleased that "the grasp grasped by a superior man cannot be made to be relinquished," brought his little ones and gave them to him. In the time of Mahājanaka too, while crossing the great ocean, when asked by a deity "Why are you crossing the great ocean?" he said "I am crossing to go to the far shore, to take the kingdom belonging to my family, and to give gifts." Then by the deity - When it was said "This great ocean is both deep and broad; when will he cross it?" he said "For you this is like the great ocean, but coming to my disposition, it appears like a small irrigation channel. You yourself will see me, having crossed the ocean, having brought wealth from the other side of the ocean, having taken the kingdom belonging to my family, giving gifts." The deity, thinking "The grasp grasped by a superior man cannot be made to be relinquished," having embraced the Bodhisatta, having carried him, laid him down in the park. He, having raised the parasol, day after day making a relinquishment of five hundred thousand, at a later time went forth and became one gone forth. Thus the Great Being cannot by anyone, whether ascetic or etc. Brahmā, be made to relinquish his undertaking of the wholesome. Therefore it was said - "He was one of firm undertaking in wholesome mental states, of steadfast undertaking."

Now, to show those wholesome mental states in which he was of steadfast undertaking, he said beginning with "in bodily good conduct" and so on. "In giving and sharing": here, giving itself by way of what is given is "giving," and by way of making a sharing it is "sharing." "In undertaking morality" means at the time of fulfilling the five precepts, the ten precepts, and the fourfold purification morality. "In observing the Observance day" means at the time of observing the Observance of the type beginning with the fourteenth day and so on. "In filial love towards one's mother" means in the duty to be done towards one's mother. The same method applies to the remaining terms as well. "And in various other" means and in other such ones. "Highly wholesome": here there are wholesome and there are highly wholesome. All sensual-sphere wholesome states are called wholesome; fine-material-sphere ones are highly wholesome. Both of those are called wholesome; immaterial-sphere ones are highly wholesome. All of those are called wholesome; wholesome states that are conditions for the attainment of the perfections of a disciple are called highly wholesome. Those too are called wholesome; wholesome states that are conditions for the attainment of individual enlightenment are highly wholesome. Those too are called wholesome; but wholesome states that are conditions for the attainment of omniscient knowledge are intended here as "highly wholesome." He was one of firm undertaking, of steadfast undertaking, in those highly wholesome mental states.

"Because of the doing, the accumulation": here, what is done even once is simply done; but through repeated doing it becomes accumulated. "Because of its abundance" means action that is made into a mass, made into a heap, is called abundant. Therefore, by saying "because of its abundance," he shows: "For the action done by me, the world-circle is too confined, the highest point of existence is too low - thus abundant is my action." "Because of its extensiveness" means because of its immeasurableness. By this he shows: "Infinite and immeasurable is the action done by me." "Surpasses" means overpowers; the meaning is that he obtains in excess compared to the other gods. "Obtains" means attains.

"With all parts of the soles of his feet": this is the detailed statement of "he places his foot on the ground evenly." Therein, "with all parts" means with all the parts having every portion; he does not touch first with one portion, nor afterwards with one; he touches evenly with all the soles of his feet, and lifts evenly. For even if the Tathāgata extends his foot thinking "I shall step upon a pit many hundreds of men deep." At that very moment the sunken place, having risen up like a blacksmith's bellows filled with air, becomes level with the earth. A raised place too sinks within. For one extending his foot thinking "I shall step upon a distant place," even a mountain the size of Sineru, bending down like a well-steamed bamboo shoot, comes near to his foot. Thus indeed, having performed the Twin Miracle, when he extended his foot thinking "I shall step upon Mount Yugandhara," the mountain, having bent down, came near to his foot. He too, having stepped upon that, stepped with his second foot upon the realm of the Thirty-three. For the place where the wheel-characteristic is to be established cannot become uneven. Stumps or thorns or gravel or potsherds or excrement, urine, spittle, nasal mucus and so on either move away beforehand, or right there and then sink into the earth. For by the power of the Tathāgata's morality, by the power of his merit, by the power of his Teaching, by the might of the ten perfections, this great earth becomes completely strewn with soft flowers.

202. "Bounded by the ocean" (sāgarapariyantaṃ) means having the ocean as its boundary. For when he is exercising kingship, there is no tree or mountain or river as a boundary in between; the great ocean alone is the boundary. Therefore it was said "bounded by the ocean." "Without barrenness, without danger, without thorns" (akhilaṃ animittaṃ akaṇṭakaṃ) means free from thieves. For thieves are called "barrenness" in the sense of rough contact, "danger" in the sense of being a condition for misfortune, and "thorns" in the sense of piercing. "Successful" (iddhaṃ) means prosperous. "Flourishing" (phītaṃ) means fully in fruit and blossom with all achievements. "Secure" (khemaṃ) means free from fear. "Safe" (sivaṃ) means free from danger. "Without tumult" (nirabbudaṃ) means devoid of tumult; the meaning is devoid of thieves who roam about in bands and bands. "Unshakeable" (akkhambhiyo) means one who cannot be dislodged. No one is able to move him from his position. "By an adversary" (paccatthikena) means by one who wishes opposition. "By an enemy" (paccāmittena) means by a hostile foe. Both of these are synonyms for a rival. "By internal" (abbhantarehi) means by lust and so on arisen within.

"By external" (bāhirehi) means by ascetics and so on. For thus external ones - ascetics such as Devadatta and Kokālika, brahmins such as Soṇadaṇḍa and Kūṭadaṇḍa, deities similar to Sakka, Māra who pursued him for seven years, and Brahmā gods such as Baka - were not able to dislodge him.

By this much, the action, the action's counterpart, the characteristic, and the benefit of the characteristic have been stated by the Blessed One. The action is the action done with firm energy throughout four incalculable periods exceeding a hundred thousand cosmic cycles. The action's counterpart is the characteristic of the great man with firmly established feet, so that the world with its gods may know the fact of it having been done with firmness. The characteristic is the state of having firmly established feet. The benefit of the characteristic is the state of being unshakeable by adversaries.

203. "Herein this is said" means regarding what was said about the classification of action and so on, this too is said, stated with reference to the verse composition. But these verses were handed down by the elders of old, having said "verses of explanation established by the Elder Ānanda." The elders of a later period said "it is an extraction of meaning, taking one word at a time."

Therein, "in truth" means in verbal truth. "In the teaching" means in the teaching of the ten wholesome courses of action. "In self-control" means in the restraint of the faculties. "In restraint" means in the restraint of morality. In "in purity, attachment to morality, and the Observance," here purity is threefold, beginning with bodily purity. Morality itself that has become an attachment is "attachment to morality." The Observance practice is the Observance. "In non-violence" means in non-violence. "Practised completely" means practised entirely.

"Experienced" means experienced. "Interpreters of marks" means experts in interpreting signs. "An overlord of others" means one capable of overcoming others. "By enemies" means he is unshakeable by rivals.

"He never goes to obstruction" means that foremost person definitively does not go to the state of being suppressed. "For this is his natural order" means for his this is the natural order, this is the intrinsic nature.

Commentary on the Characteristic of Wheels on the Soles of the Feet

204. "The fear of excitement and fright" means the fear of excitement and the fear of fright. Therein, fear dependent on plunder, imprisonment and so on from a thief or from a king or from an enemy is called excitement; momentary fear causing horripilation dependent on fierce elephants, horses and so on, or on serpents, demons and so on is called the fear of fright. All that was dispelled and appeased. "One who arranged" means one who prepared. How does he arrange? Having had alms-halls built at dangerous places in the forest, having fed those who came there, having given them men, he conveys them across; for those unable to enter that place, having sent men, he ushers them in. Even in towns and so on, he establishes protection at those various places; thus he arranges. "And gave gifts with accompaniments" means food, drink - the tenfold base of giving.

Therein, "food" means rice gruel and meal. When giving that, he did not give it having placed it at the door; rather, inside the dwelling, at a place smeared with green plaster, having scattered parched grain and flowers, having prepared seats, having tied up a canopy, having made an offering with fragrant smoke and so on, having caused the community of monks to sit down, he gave rice gruel. When giving rice gruel, he also gave it with vegetables. At the conclusion of the rice gruel drinking, having washed the feet, having anointed them with oil, having given various kinds of unlimited sweet-meats, at the end he gave sumptuous food with various curries and various vegetables. When giving drink, he gave the eightfold drink beginning with mango syrup, and that too having given rice gruel and meal. When giving cloth, he did not give merely pure cloth; rather, having given sufficient material such as single-lined and double-lined cloth and so on, he also gave a needle, he also gave thread, he had thread wound, and at the place for doing needlework he gave seats for the monks, rice gruel and meal, foot ointment, back ointment, dye, withered leaves, a dyeing trough, and even at least a robe-dyeing caretaker of legally allowable things.

"Vehicle" means sandals. Even when giving those, he gave a bag for sandals, a sandal stick, anointing oil, and the food and so on mentioned below, making them the accompaniments of that very thing. Even when giving garlands, he did not give merely pure garlands; rather, having mixed them with scents, he gave the lower four as accompaniments of that very thing. Even when giving scent for the purpose of venerating the Bodhi tree, the shrine, seats, books and so on, and for the purpose of incensing the shrine house, he did not give merely pure scent; together with a grindstone for grinding scent and a vessel for putting it in, he gave the lower five as accompaniments of that. Even when giving cosmetics such as yellow orpiment, red arsenic, China powder and so on for the purpose of shrine veneration and so on, he did not give merely pure cosmetics; together with a vessel for cosmetics, he gave the lower six as accompaniments of that. "Sleeping place" means beds and chairs. Even when giving those, he did not give merely the bare items; together with fleecy coverlets, woollen blankets, bed-sheets, and bed supports, and even at least a cobweb-cleaning stick, he gave the lower seven as accompaniments of that. Even when giving a public rest-house, he did not give merely a house; rather, having had it adorned with garland-work and creeper-work, with well-prepared beds and chairs, he gave the lower eight as accompaniments of that. "Material for lighting" means lamp oil. When giving that, saying "Light a lamp with this" at the shrine courtyard, the Bodhi tree courtyard, the hall for hearing the Teaching, the dwelling house, and the place for reading books, he did not give merely pure oil; together with a wick, a pot-sherd, an oil vessel and so on, he gave the lower nine as accompaniments of that. "With well-divided spaces between" means with well-divided intervals.

"Kings" means those who have been consecrated. "Tributary" means collectors of revenues; "princes" means royal princes. Here, the action is the gift with accompaniments. The action's counterpart is the wheel characteristic that arose so that the world with its gods may know, by this reason, that he gave gifts having made them with accompaniments. The characteristic is that very wheel characteristic. The benefit is the state of having a great retinue.

205. "Herein this is said" means these verses that illuminate that same meaning are said. For verses are twofold - those that illuminate that same meaning and those that illuminate a distinct meaning. Therein, the illumination of the meaning that has come in the canonical text itself is called illumination of that same meaning. The illumination of what has not come in the canonical text is called illumination of a distinct meaning. But these are illumination of that same meaning. Therein, "pure" means formerly. "Puratthā" is a synonym for that very thing. "In previous births" is an indication of the rejection of action done before this birth. "One who dispelled the fear of excitement and fright" means the dispeller of the fear of excitement and the fear of fright. "Zealous" means intent upon.

"Having the marks of a hundred merits" means each mark produced by a hundred-fold of meritorious action. If it were so, anyone could become a Buddha - they did not approve of this. Rather, in infinite world-systems, all beings would each perform each action a hundred times; the Bodhisatta alone, having made each action a hundredfold of the action done by that many people, was reborn. Therefore they approved of this meaning as "having the marks of a hundred merits." "Humans, titans, Sakkas and demons" means humans and titans and Sakkas and demons.

Commentary on the Three Characteristics Beginning with Long Heels

206. "In between" means in between conception and natural death. Here, the action is abstinence from killing living beings. The action's counterpart is that those committing killing of living beings, out of fear of hearing the sound of footsteps, treading on the very tips of their toes, having gone, they kill others. Then they, so that people may know their action by this reason, become inwardly bent-footed or outwardly bent-footed or squatting-footed or lame at the toes or lame at the heels. But so that the world with its gods may know by this reason the fact of not having killed others by going on the tips of the feet, the characteristic of the great man with projecting heels arises for the Tathāgata. Likewise, those killing others, going with an upright body, thinking "others will see," having gone stooped down, they kill others. Then they, so that others may know their action by this reason, thinking "these ones, having gone thus, killed others," become hunchbacked or dwarfish or cripples. But so that the world with its gods may know by this reason the fact of not having killed others by going thus, the characteristic of the great man with a divinely straight body arises for the Tathāgata. Likewise, those killing others, having taken a weapon or a club, with fists clenched in their hands, they kill others. They, so that people may know by this reason the fact of their having killed others thus, become short-fingered or short-handed or crooked-fingered or cobra-hooded-handed. But so that the world with its gods may know by this reason the fact of not having killed others thus, the characteristic of the great man with long fingers arises for the Tathāgata. This here is the action's counterpart. But this very triad of characteristics is what is called the characteristic. The state of being long-lived is the benefit of the characteristic.

207. "The fear of death and murder for oneself" means here, murder reckoned as death is "death-murder," fear from death-murder is "fear of death-murder," having known that for oneself. "Abstained from killing others" means having known "just as there is fear of death for me, my life is dear, so it is for others too," he abstained from killing others. "By good conduct" means by what was well-practised. "He went to heaven" means he went to heaven.

"Having passed away and come here again" means having passed away, he came here again. "Dīghapāsaṇhiko" means one with long heels. "Like Brahmā, upright" means like Brahmā, well upright.

"Subhujo" means one with beautiful arms. "Susu" means youthful in appearance even in old age. "Well-proportioned" means endowed with good proportions. "Whose fingers are soft and tender" means his fingers are soft and tender. "Tībhi" means with three. "With the foremost characteristics of the best of men" means with the foremost characteristics of the best of men. "For long sustenance" means for sustaining for a long time, for the state of being long-lived.

"He sustains himself for long" means he sustains himself for a long time. "If he goes forth, even longer than that" means from that he sustains himself for a further long time, if he goes forth - this is the meaning. "And he sustains himself through mastery and development of supernormal power" means having attained mastery, he sustains himself through the development of supernormal power.

Commentary on the Characteristic of Seven Prominences

208. "Flavourful" means accomplished in flavour. In "solid food" and so on, solid food means flour-based sweetmeats and the like. "Soft food" means the five foods. "Food to be tasted" means things to be tasted such as ghee, butter and the like. "Food to be licked" means things to be licked such as flour-pudding and the like. "Beverages" means the eight kinds of drinks.

Here, the action is this gift of sumptuous food given throughout four incalculable periods exceeding a hundred thousand cosmic cycles. The action's counterpart is that when coarse food has entered the belly, the blood dries up and the flesh withers. Therefore, beings who are givers of coarse food, so that people may know by this reason the fact of their having given coarse food, become with little flesh, with little blood, like human ghosts, with food and drink difficult to obtain. But when sumptuous food has entered the belly, flesh and blood increase; they become full-bodied, pleasing, and handsome in appearance. Therefore, so that the world with its gods may know by this reason the Tathāgata's state of being a giver of sumptuous food for a long time, the characteristic of the great man with seven convex surfaces arises. The characteristic is the characteristic of seven convex surfaces itself. The obtaining of superior things is the benefit.

209. "Solid food and edible food, and also lickable and tasteable" means solid food and food and lickable food and tasteable food. "The highest donor of the best flavours" means the highest, a donor of the best flavours, or a donor of the highest and best flavours.

"A being and excellences" means a being and excellences. "That which illuminates that purpose" means that which illuminates solid food and edible food and so on; the meaning is conducive to the obtaining of those. "And even one going forth" means and even one who is going forth. "Attains that" means attains that. "Obtainer of the highest" means an obtainer of the highest.

Commentary on the Characteristics Beginning with Hands and Feet

210. In the passage beginning with "by giving" and so on, a certain person is to be supported by giving alone; him he supported by giving. To those gone forth he gave the requisites of those gone forth; to laypeople he gave the requisites of laypeople.

"By endearing speech" means a certain person speaks thus: "This one gives what should be given, but with one word he smears over and removes everything; what is his giving?" Another says: "This one, although he does not give a gift, yet when speaking he anoints as if with oil. Whether he gives or does not give, his word alone is worth a thousand." Such a person does not expect a gift; he expects only endearing speech. Him he supported by endearing speech.

"By beneficent conduct" means by talk that promotes welfare. For a certain person expects neither a gift nor endearing speech. He expects only talk about his own welfare and talk about his progress. Such a person he supported saying: "This should be done by you, this should not be done by you. Such a person should be associated with, such a person should not be associated with" - thus he supported him by beneficent conduct.

"By impartiality" means by the state of sharing the same happiness and suffering. For a certain person does not expect even one among giving and so on, but expects sharing the same happiness and suffering thus: sitting on one seat, lying on one divan, eating together. Therein, one who is inferior by birth but superior in wealth is difficult to support. For it is not possible to share the same enjoyment with him, and when that is not done, he becomes angry. One who is inferior in wealth but superior by birth is also difficult to support. For he, thinking "I am of noble birth," does not wish to share the same enjoyment with one accomplished in wealth, and when that is not done, he becomes angry. But one who is inferior in both is easy to support. For he does not wish to share the same enjoyment with the other, and does not become angry when it is not done. One who is equal in both is also easy to support. Among monks, one who is immoral is difficult to support. For it is not possible to share the same enjoyment with him, and when that is not done, he becomes angry. One who is virtuous is easy to support. For one who is virtuous does not become angry even when nothing is given or when nothing is done. He does not look with an evil mind upon another who does not share enjoyment with him. Sharing enjoyment with him is also easy to do. Therefore he supported such a person thus by impartiality.

"Well-supported by him are" means they are well-supported by him. Whether he gives or does not give, whether he acts or does not act, they remain well-supported; they do not break away. "When there is something to be given by him, then he gives. Now, methinks, there is nothing; therefore he does not give. Should we attend upon him only when he is giving? We shall not attend upon one who is not giving and not acting" - thus they think.

Here, the action is the action of supporting others beginning with giving, done for a long time. The action's counterpart is that whoever is thus unsupportive, so that people may know his unsupportive nature by this reason, he has stiff hands and feet, and has the mark of unevenly placed limbs. But so that the world with its gods may know by this reason the Tathāgata's supportive nature for a long time, these two characteristics arise. The characteristic is this very pair of characteristics. Having a well-supported retinue is the benefit.

211. "Kariyā" means having done. "Cariyā" means having practised. "Anavamatenā" means by unslighted. "Anapamodenā" is also a reading; the meaning is not with little delight, not dejected, not conceited.

"Caviyā" means having passed away. "Atirucira suvaggu dassaneyyaṃ" means exceedingly beautiful and very pleasing, lovely and thoroughly elegant, and fair to behold, fitting to be seen. "Susu kumāro" means thoroughly tender.

"Parijanassavo" means the attendants are loyal and obedient. "Vidheyyo" means one who can be directed according to preference in matters to be done and not to be done. "Mahimaṃ" means this greatness. "Piyavadū hitasukhataṃ jigīsamāno" means having become one who speaks pleasantly, seeking welfare and happiness. "Vacanapaṭikarassābhippasannā" means those devoted to his words are full of confidence. "Dhammānudhammaṃ" means the Teaching and conformity with the Teaching.

Commentary on the Characteristics Beginning with High-Arched Feet

212. "Connected with benefit" means based upon the welfare of this world and the world beyond. "Connected with the Teaching" means based upon the ten wholesome courses of action. "He instructed many people" means he spoke a talk of instruction to many people. "Of beings" means of living beings. "Foremost" and so on are all mutual synonyms. Here, the action is speech connected with benefit, leading upwards, spoken for a long time. The action's counterpart is that whoever does not speak such lofty speech, so that people may know his non-speaking of lofty speech by this reason, he has ankles low down and hairs with downward-pointing tips. But so that the world with its gods may know by this reason the fact of the Tathāgata's having spoken such lofty speech for a long time, the characteristic of high-raised ankles and the characteristic of hairs with upward-pointing tips arise. The characteristic is this very pair of characteristics. The state of being highest is the benefit.

213. "Speaking" means uttering. "He instructed many people" means he shows the welfare of many people. "Teaching-sacrifice" means the sacrifice of the gift of the Teaching.

"Like a hare with hair standing upward" means that one has hair with tips turned upwards. "The ankle-joints" means the ankles were. "Well-formed" means properly established. "Heaped with flesh and blood" means heaped with flesh and with blood. "Covered with skin" means enveloped and concealed by skin. "Goes" means proceeds. "Of superior conduct" means one who dwells in a superior manner, one who dwells in the foremost manner.

Commentary on the Characteristic of Antelope-Like Legs

214. In "a craft or" and so on, craft is of two kinds - inferior craft and superior craft. Inferior craft is the craft of basket-making, the craft of pottery, the craft of weaving, and the craft of barbering. Superior craft is writing, seal-stamping, and arithmetic. "True knowledge" means of many kinds such as snake-charming and so on. "Conduct" means the five precepts, the ten precepts, and the morality of Pātimokkha restraint. "Work" means the wisdom of knowing that one is the owner of one's actions. "Would be wearied" means would become weary. The duty of a pupil is suffering; he thought "May that not last long for them."

"Worthy of a king" means suitable for a king, such as elephants, horses and so on; those very things, because of being constituents of the king's army, are called "constituents of a king." "Enjoyments of a king" means the king's articles for use and consumption, and also the seven treasures. "Befitting a king" means befitting the king. This is the collective term for all of those very things. "Worthy of an ascetic" means suitable for ascetics, such as robes and so on. "Constituents of an ascetic" means the four assemblies that form the portions of ascetics. "Enjoyments of an ascetic" means the requisites for use by ascetics. "Befitting an ascetic" is a designation for those very same things.

Here, however, the action is the teaching of crafts and so on carefully for a long time. The action's counterpart is that whoever, not teaching the craft carefully in this way, wearies his pupils with squatting, running errands on foot, and so on, for him it is as if the flesh of his calves has been scraped off and made to fall. But so that the world with its gods may know by this reason the fact of the Tathāgata's having taught carefully, the characteristic of antelope legs, gradually rising and well-rounded, arises. The characteristic is this very characteristic. The obtaining of what is befitting is the benefit.

215. "Which is not for the harm of anyone" means which craft is not for the destruction of anyone. "Is wearied" means will become weary. "Covered with fine skin" means enveloped by fine skin. But does a different characteristic arise by a different action? It does not arise. But whatever arises, that is a feature, therefore it is stated here.

Commentary on the Characteristic of Subtle Skin

216. "An ascetic or" means an ascetic in the meaning of having calmed evil. "A brahmin or" means a brahmin in the meaning of having warded off evil.

In "of great wisdom" and so on, the meaning is that he 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. One comprehends 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 great factors of enlightenment, the great noble paths, the great fruits of asceticism, the great direct knowledges, the great ultimate reality, Nibbāna - 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 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, etc. abundant in gladness, penetrates the possible and impossible - this is joyful wisdom. Abundant in mirth, fulfils the dwelling attainments - this is joyful wisdom. Abundant in mirth, penetrates the noble truths - this is joyful wisdom. 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 - this is joyful wisdom. 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, whether far or near, all that materiality quickly hastens as impermanent - this is swift wisdom. Quickly hastens as suffering, quickly hastens as non-self - this is swift wisdom. Whatever feeling... etc. whatever consciousness, past, future, or present, all that 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. The eye... etc. ageing and death 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, touched 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.

217. "Having attended upon one gone forth" means having approached a wise person gone forth and attended upon him. "With the meaning within" means just as some fault-finders, with a mind of censure, having made a fault the inner focus, attend to it - not attending in that way, but having made the meaning the inner focus, he heeded and reflected upon the talk connected with meaning.

"Directed towards the attainment" means by that which has gone for the purpose of attainment. "Skilled in signs of birth" means clever in birth and in signs. "Having understood, will see" means having known, he will see.

"And in instructions on meaning and in discernments" means those discernments in the instructions on meaning, the knowledges that discern benefit and harm - in those, this is the meaning.

Commentary on the Characteristic of Golden Colour

218. "Without wrath" means not because wrath has been abandoned by the path of non-returning, but rather because of being one who has mastery over non-wrath thus: "Even if wrath should arise in me, I would quickly dispel it." "Did not become attached" means like a crooked thorn piercing vital spots here and there, he did not stick. Among "did not become angry, was not repelled" and so on, irritation is what arises first. Stronger than that is anger. Stronger than that is obstinacy. Not doing all of that, he did not become angry, was not repelled, did not become obstinate. "Displeasure" means mental distress. "Did not manifest" means he did not make it obvious either by bodily alteration or by verbal alteration.

Here, the action is the state of being without wrath for a long time and also the giving of subtle coverings and so on. The action's counterpart is that for one prone to wrath, the complexion is turbid, the face is unpleasant to look at, and there is no adornment resembling cloth coverings. Therefore, whoever is prone to wrath and also a non-giver of cloth coverings, so that people may know his state of being prone to wrath and so on by this reason, he is ugly and ill-formed. But the face of one without wrath shines, and the complexion becomes bright. For beings become pleasing by four reasons: by the giving of material gifts, or by the giving of cloth, or by sweeping, or by the state of being without wrath. All four of these reasons were indeed done by the Tathāgata for a long time. Therefore, so that the world with its gods may know by this reason the fact of these having been done by him, the characteristic of the great man of golden colour arises. The characteristic is this very characteristic. The obtaining of subtle coverings and so on is the benefit.

219. "Abhivissajī" means he gave forth. "Like a god raining upon the great earth" - "sura" is called a god; like a god raining upon the great earth.

"Like Indra, the best of the gods" means like Indra, the most excellent among the gods.

"Desiring non-going-forth" means wishing for non-going-forth, the state of a householder. "Mahatimahiṃ" means the great earth.

"Of coverings, garments, finest robes and cloaks" means of coverings, and of garments, and of the finest cloaks. "Panāso" means destruction.

Commentary on the Characteristic of the Sheath-Enclosed Private Parts

220. "He brought together a mother with her son" - this action is possible to be done by one established in kingship. Therefore the Bodhisatta too, while exercising kingship, appointed people at crossroads and other places within the city, at the four city gates, and outside the city in the four directions, saying "Do this work." They, having seen a mother lamenting "Where is my son?" and searching, not seeing her son, saying "Come, mother, you will see your son," taking her, going, having bathed her, having fed her, having searched for her son, show him to her. This same method applies everywhere.

Here, the action is the bringing together of relatives for a long time. The action's counterpart is that relatives, being united, conceal each other's faults. Although indeed they make disputes at the time of disputes, yet when a fault has arisen in one of them, they do not wish to make it known to others. When it is said "This person has such and such a fault," all rise up saying "By whom was it seen? By whom was it heard? Among our relatives there is no such doer." And by the Tathāgata, while performing that good treatment towards kinsmen, this action of concealing faults has been done for a long time. Then, so that the world with its gods may know by this reason the fact of such an action having been done, the characteristic of the male organ enclosed in a sheath arises. The characteristic is this very characteristic. Having many sons is the benefit.

221. "Sheathed private parts" means the private parts that should be concealed by a cloth.

"Tormenters of enemies" means the tormenting of enemies. "Generating joy for the householder" means the generating of joy for one who is a householder.

Commentary on the Characteristics Beginning with Proportionate Form

222. "Knows equally" means he knows equally by comparing with this and that, thus: "This one is equal to Tārukkha, this one is equal to Pokkharasāti." "Knows by himself" means he knows by himself. "Knows the person" means he knows the person thus: "This one is considered the best." "Knows the distinction of persons" means without treating green peas as equal to beans, he knows the distinction of one who is distinguished in virtues. "This one deserves this" means this person deserves this gift and honour. "He was one who made distinctions among persons" means having known the distinction of persons, he was a doer. Whoever deserves whatever, to that very one he gave that very thing. For whoever gives half to one who deserves a coin, he removes the other's half. Whoever gives two coins, he removes his own coin. Therefore, without doing either of these two, whoever deserves whatever, to that one he gave that very thing. In the passage beginning with "the treasure of faith" and so on, the state of being treasure of faith and so on should be understood in the sense of attaining success.

Here, the action is the action of equally supporting others, done for a long time having known the distinction of persons. The action's counterpart is so that the world with its gods may know by this reason the action of that one - these two characteristics arise. The characteristic is this very pair of characteristics. The achievement of wealth is the benefit.

223. "Tuliyā" means having weighed. "Paṭivicayā" means having investigated. "Mahājanasaṅgāhakan" means the welfare of the public. "Samekkhamāno" means looking at evenly. "Exceedingly skilled men" means exceedingly skilled, of subtle wisdom, men who are experts in interpreting marks. "Many various things befitting householders" means he obtains many various things suitable for householders. "The young, tender boy" - they declared "this young boy will obtain" - "of the king" means of the monarch.

Commentary on the Characteristics Beginning with a Lion-Like Front Body

224. "Wishing for freedom from bondage" means wishing for security from bondage. "In wisdom" means in the wisdom of the ownership of one's actions. Here, the action is the desire for the welfare of the public. The action's counterpart is so that the world with its gods may know by this reason the state of having expected only growth through the desire for the welfare of the public - these three characteristics arise, complete on all sides and not fallen away. The characteristic is this very triad of characteristics. Non-decline in wealth and so on and in faith and so on is the benefit.

225. "By faith" means by faith of conviction and faith of confidence. "By morality" means by the five precepts and the ten precepts. "By learning" means by hearing of the Scriptures. "By higher intelligence" means by higher intelligence regarding these; the meaning is that he thought thus: "How might they grow by these?" "By righteousness" means by mundane righteousness. "By many good qualities" means by many other excellent qualities as well. "With qualities not subject to decline" means with qualities not fallen away.

Commentary on the Characteristic of Supreme Taste Sensitivity

226. "Conveying evenly" means just as even a sesame seed's amount placed on the tip of the tongue pervades everywhere, so they convey evenly. Here, the action is the action of non-harassing. The action's counterpart is that for one who has received blows with the hand and so on, here and there blood remains, becoming knot after knot, inside it takes on pus, inside it breaks open; thus he becomes one of many illnesses. But the Tathāgata performed this health-producing action for a long time. So that the world with its gods may know by this reason, the health-producing characteristic of having supreme taste-buds arises. The characteristic is this very characteristic. Freedom from illness is the benefit.

227. "With death-dealing murder" means with death-dealing murder by way of commanding thus: "Kill this one, slay this one." "With imprisonment" means by confinement in a prison.

Commentary on the Characteristics Beginning with Deep Blue Eyes

228. "Nor with eyes protruding" means he did not look with eyes thrust out like a crab, through the power of anger. "Nor did he look askance" means he did not look even with the corner of a crooked eye. "Nor did he look with discrimination" means: looking with discrimination is when one, having become angry, whenever the other looks at him, then closes his eyes and does not look, but again looks angrily at him as he goes away; he was not of such a kind. "Vineyyapekkhitā" is also a reading; the meaning is the same. "Upright, thus with an open upright mind" means having an upright mind, he looked uprightly; and just as he looked uprightly, so he looked openly, extensively, broadly. "Pleasant to behold" means to be seen by those who hold him dear.

Here, the action is the action of looking upon the public with an amiable eye for a long time. The action's counterpart is that one who looks angrily becomes like a one-eyed person, like a crow-eyed one; and one with crooked eyes and turbid eyes indeed. But for one with a gladdened mind who looks, a five-coloured lustre of the eyes appears. And the Tathāgata looked thus. Then, so that the world with its gods may know by this reason his state of having looked with an amiable eye for a long time, these two characteristics of a great man that produce the excellence of the eyes arise. The characteristic is this very pair of characteristics. Being pleasant to behold is the benefit. "Practitioners" means those skilled in the science of characteristics.

Commentary on the Characteristic of the Turbaned Head

230. "Was a leader of many people" means he was a forerunner of many people, a chief of the group. Others followed the example of what they had seen of him. Here, the action is the leadership. The action's counterpart is that whoever, having been a forerunner, performs wholesome actions such as giving and so on, he, unabashed, having raised his head, goes about with his head filled with joy and gladness, and he is a great man. And the Tathāgata did so. Then, so that the world with its gods may know by this reason this action of leadership, the characteristic of a head like a turban arises. The characteristic is this very characteristic. The following of the multitude is the benefit.

231. "He will be for many people" means it will be for many people. "Attendants" means stewards; the meaning is that there will be many stewards for him. "They bring offerings then" means even in his young age they then thus declare. "Service" means the state of being a steward. "Masterful" means one who has practised mastery.

Commentary on the Characteristics Beginning with One Hair per Pore

232. "Follows" means conforms to the disposition. Here, the action is speaking the truth for a long time. The action's counterpart is: so that the world with its gods may know by this reason the fact of having spoken with uncontradictory talk and pure talk for a long time, the characteristic of single hairs and the characteristic of the tuft of hair arise. The characteristic is this very pair of characteristics. The conforming in accordance with the disposition of the public is the benefit. "One whose limbs are covered with single hairs" means one whose body is covered with single hairs.

Commentary on the Characteristics Beginning with Forty Teeth

234. "One whose assembly cannot be divided" means one whose assembly cannot be split. Here, the action is the speaking without divisive speech for a long time. The action's counterpart is that for one of divisive speech, because of breaking the state of unity, teeth are both incomplete and with gaps. But so that the world with its gods may know by this reason the Tathāgata's freedom from divisive speech for a long time, this pair of characteristics arises. The characteristic is this very pair of characteristics. Having an assembly that cannot be divided is the benefit. "Four tens" means four tens is forty.

Commentary on the Characteristic of the Broad Tongue and So On

236. "He is one whose words are to be heeded" means he is one whose words are to be accepted. Here, the action is the abstinence from harsh speech for a long time. The action's counterpart is that those who are speakers of harsh speech, so that people may know the fact of their having spoken harsh speech by this reason through turning their tongue again and again, they become either bound-tongued, or hidden-tongued, or forked-tongued, or stammerers. But those who do not speak harsh speech by turning their tongue again and again, they do not become bound-tongued, hidden-tongued, or forked-tongued. Their tongue is soft and of the colour of a red woollen blanket. Therefore, so that the world with its gods may know by this reason the fact of the Tathāgata's not having spoken harsh speech by turning the tongue for a long time, the characteristic of a large tongue arises. And the sound of those who speak harsh speech is broken. So that people may know the fact of their having spoken harsh speech by making a breaking of the sound, they become either cut-voiced, or broken-voiced, or crow-voiced. But those who do not speak harsh speech that causes breaking of the voice, their sound is sweet and affectionate. Therefore, so that the world with its gods may know by this reason the fact of the Tathāgata's not having spoken harsh speech that causes breaking of the voice for a long time, the characteristic of a voice like Brahmā arises. The characteristic is this very pair of characteristics. Having words that are to be heeded is the benefit.

237. "Troublesome" means causing affliction because of being connected with reviling. "Crushing many people" means the crushing of many people. In "he did not speak harsh words that were severe," here the prefix "a" should be connected with the word "spoke" that follows. "Severe" means powerful, excessively harsh. "He did not speak severe words" - this is the meaning here. "Well-connected" means well joined with affection. "Kindly" means soft. "Speech" means speeches. "Pleasant to the ear" means pleasant to the ears. "Pleasant to the ear" is also a reading; the meaning is he utters in such a way that there is pleasure to the ears. "Experienced" means he experienced. "The state of having a Brahma-voice" means the state of having a Brahma-voice. "Much to many" means much to many people. "Much to many" is also a reading; the meaning is much to many people.

Commentary on the Characteristic of the Lion Jaw

238. "He is not to be violated" means he is unable to be violated or dislodged either in virtue or in position. Here, the action is the not speaking of idle chatter. The action's counterpart is that those who speak it, so that people may know the fact of their having spoken idle chatter by this reason through moving their jaw again and again, they become either sunken-jawed, or crooked-jawed, or protruding-jawed. But the Tathāgata did not speak thus. Therefore, so that the world with its gods may know by this reason the fact of his not having spoken idle chatter by moving the jaw for a long time, the characteristic of a lion-jaw arises. The characteristic is this very characteristic. The state of being not to be violated is the benefit.

239. "Whose path of speech was not scattered" means his path of speech was like that of former Bodhisattas whose speech was not scattered - thus "whose path of speech was not scattered." "He obtained the highest jaw-power of the best among those that go by twos" means: one that goes by twos is "dvidugama"; "by twos and twos" means by fours; the meaning is that he obtained the jaw-power of the lion, the most excellent among quadrupeds. "Ruler of men" means the lord of humans. "Of such a nature" means of a true intrinsic nature.

Commentary on the Characteristic of Even Teeth and So On

240. "Pure retinue" means one with a pure retinue. Here, the action is right livelihood. The action's counterpart is that whoever earns his living by unrighteous and defiled livelihood, his teeth are uneven and his canine teeth are stained. But so that the world with its gods may know by this reason the fact of the Tathāgata having earned his living by righteous and pure livelihood, the characteristic of even teeth and the characteristic of very white canine teeth arise. The characteristic is this very pair of characteristics. Having a pure retinue is the benefit.

241. "Avassajī" means he abandoned. "Tidivapuravarasamo" means equal to Sakka, the lord of the celestial city. "Lapanaja" means born from the mouth; the meaning is teeth. "Dijasamasukkasucisobhanadanto" means because of being born twice, they are called "twice-born"; white, pure, and beautiful teeth he would have - thus "one with teeth like a twice-born, even, white, pure, and beautiful." "Na ca janapadatudana" means whatever province of his is bounded by the world-circle, there is no pricking by another, no oppression or affliction of that province. "Hitamapi ca bahujana sukhañca carantī" means many people, having become sharers of the same happiness and suffering, practise what is beneficial and what is for the happiness of one another in that province. "Vipāpo" means one from whom evil has disappeared. "Vigatadarathakilamatho" means one from whom bodily disturbance and weariness have disappeared. "Malakhilakalikilese panudehī" means dispel the stains beginning with lust, the barrenness beginning with lust, the misfortune of hate, and all defilements. The remainder is of manifest meaning everywhere.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Lakkhaṇa Sutta is finished.

8.

Commentary on the Siṅgāla Sutta

Commentary on the Introduction

242. "Thus have I heard" - this is the Siṅgāla Discourse. Herein, this is the explanation of obscure terms - "In the Bamboo Grove, the Squirrels' Feeding Ground" - "Bamboo Grove" is the name of that park. That, it is said, was fenced with bamboos and with a wall eighteen cubits high, fitted with gateways and watchtowers, with a dark-blue lustre, delightful; on account of that it is called "Bamboo Grove." And here they gave fodder for the squirrels; on account of that it is called "the Squirrels' Feeding Ground."

Formerly, it is said, a certain king came there for the purpose of amusement in the park and, intoxicated by the tipsiness of liquor, fell into a daytime sleep. And his retinue, thinking "the king is asleep," being enticed by flowers, fruits and so on, departed here and there. Then, attracted by the smell of liquor, a venomous black snake, having come out from a certain hollow tree, was coming towards the king; having seen that, a tree deity, thinking "I shall give the king his life," having come in the guise of a squirrel, made a sound at the base of his ear. The king woke up. The black snake turned back. He, having seen that, thinking "By this squirrel my life has been given," established fodder for the squirrels there, and had a proclamation of safety proclaimed. Therefore, from that time onwards, that came to be reckoned as "the Squirrels' Feeding Ground." For "squirrels" is the name for those black ones.

"Now at that time" means at the time when the Blessed One, making Rājagaha his village as food resort, dwells in the Bamboo Grove, the Squirrels' Feeding Ground, at that time. "Siṅgālaka, a householder's son" - "Siṅgālaka" is his name. "A householder's son" means the son of a householder is a householder's son. His father, it is said, was a very wealthy householder, and stored and deposited in his house there were four hundred million in wealth. He was a lay follower who had reached a conclusion regarding the Blessed One, a stream-enterer, and his wife too was indeed a stream-enterer. But his son was faithless and undevoted. Then his mother and father constantly exhorted him thus - "Dear son, approach the Teacher, approach the General of the Dhamma, Mahāmoggallāna, Mahākassapa, the eighty great disciples." He speaks thus: "There is no business for me in approaching your ascetics. Having gone to the presence of ascetics, one has to pay homage; for one who bows down and pays homage, the back aches; the knees become rough; one has to sit on the ground; for one sitting there, garments become soiled and worn out; from the time of sitting nearby, friendly conversation arises; when that exists, intimacy arises; then, having invited them, robes, almsfood and so on have to be given. This being so, one's wealth declines. There is no business for me in approaching your ascetics." Thus, even though his mother and father exhorted him for life, they were unable to bring him to the Dispensation.

Then his father, lying on his deathbed, having thought "It is fitting to give exhortation to my son," thought again - "I shall give him exhortation thus: 'Pay homage to the directions, dear son.' He, not knowing the meaning, will pay homage to the directions; then the Teacher or the disciples, having seen him, will ask 'What are you doing?' Thereupon he will say 'My father exhorted me saying: Pay homage to the directions.' Then they will teach him the Teaching thus: 'Your father does not have you pay homage to those directions, but he has you pay homage to these directions.' He, having known the virtue in the Buddha's Dispensation, will perform meritorious action." Then, having had him summoned, he said "Dear son, having risen right early, you should pay homage to the six directions." The words of one lying on his deathbed are indeed to be remembered for life. Therefore that householder's son, remembering that father's word, did so. Therefore "having risen early in the morning, having gone out from Rājagaha" and so on was stated.

243. "Various directions" means many directions. Now, showing those, he said beginning with "the eastern direction." "Entered" means he had not yet entered; however, because he had gone out with the intention "I shall enter," even though he was still on the way, it is said thus. "The Blessed One saw" means he did not see only at that time; even at the time towards the break of dawn, surveying the world with the Buddha-eye, having seen him paying homage to the directions, "Today I shall teach the Siṅgāla Discourse, the discipline for laypeople, to Siṅgāla the householder's son; that talk will be fruitful for the public; I should go there." Therefore, having gone out right early, he entered Rājagaha for almsfood, and while entering he saw him in just the same way. Therefore it was said - "The Blessed One saw." "He said this" means he, it is said, does not see the Teacher even though standing not far away, but pays homage only to the directions. Then the Blessed One, having opened his mouth like a great lotus blooming through the touch of the sun's rays, said this to him beginning with "Why do you, householder's son."

Commentary on the Six Directions and So On

244. "In what way, then, venerable sir": it is said that he, having heard that very word of the Blessed One, thought: "The six directions which were said by my father to be paid homage to are truly not these; truly other are the six directions to be paid homage to by a noble disciple." "Come, let me, having asked about the very directions to be paid homage to by a noble disciple, pay homage to them." He, asking about those, said beginning with "In what way, then, venerable sir." Therein, "yathā" is merely a particle. "Kathaṃ pana" is the actual interrogative term. "Defilements of action": by those actions beings are defiled, therefore they are called "defilements of action." "On grounds" means for reasons. "Causes of ruin" means causes of destruction. "He" means that stream-enterer noble disciple. "Gone beyond the fourteen evils" means gone beyond these fourteen evil, inferior things. "Covering the six directions" means covering the six directions. "For victory in both worlds" means for the purpose of conquering both this world and the world beyond. "For him this world is won": for one of such nature, the five enmities do not exist in this world; therefore for him this world is won, both gratified and accomplished. In the world beyond too the five enmities do not exist; therefore for him the next world too is won. Therefore he, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world.

245. Thus, the Blessed One, having set down the matrix in brief, now expanding that very same, said beginning with "What are the four defilements of action." "Defilement of action" means it is action and, because of its being associated with mental defilements, it is a defilement - thus it is a defilement of action. For indeed one with mental defilement kills a living being; one free from mental defilement does not kill. Therefore killing living beings is said to be a "defilement of action." In the case of taking what is not given and so on too, the same method applies. "And further" means he spoke yet another verse composition that illuminates this very same meaning - this is the meaning.

Commentary on the Four Grounds and So On

246. "Commits evil deeds" - this the Blessed One said because, since when the doer is shown the non-doer becomes obvious, therefore, even though having set down the matrix as "does not commit evil deeds," through skilfulness in teaching, he said this showing the doer first of all. Therein, "going to bias through desire" means going to bias through desire, through affection, doing what ought not to be done. The same method applies to the other terms as well. Therein, whoever, thinking "this one is my friend or devoted companion or acquaintance or relative, or else he gives me a bribe," through the influence of desire makes one having no sponsor into an owner, this one, going to bias through desire, is said to commit an evil deed. Whoever, thinking "this one is my enemy," through the influence of natural enmity or through the influence of wrath arisen at that moment, makes an owner into one having no sponsor, this one, going to bias through hatred, is said to commit an evil deed. But whoever, through dullness and sheer delusion, having said this or that, makes one having no sponsor into an owner, this one, going to bias through delusion, is said to commit an evil deed. But whoever, frightened thinking "this one is a king's favourite or one dependent on the unrighteous, and he might even cause me harm," makes one having no sponsor into an owner, this one, going to bias through fear, is said to commit an evil deed. But whoever, while distributing anything, gives excessively through the influence of affection thinking "this one is my acquaintance or devoted companion," gives deficiently through the influence of hate thinking "this one is my enemy," through sheer delusion, not knowing what has been given and what has not been given, gives to someone less and to someone more, or frightened thinking "this one, when this is not being given, might cause me harm," gives to someone excessively - he, though fourfold, going to bias through desire and so on in due order, is said to commit an evil deed.

But a noble disciple, even when reaching the destruction of life, does not go to bias through desire and so on. Therefore it was said - "On these four grounds he does not commit evil deeds."

"His fame diminishes" means the fame of renown and the fame of retinue of that one who goes to bias diminishes, declines.

Commentary on the Six Causes of Ruin and So On

247. "The pursuit of spirits, liquor and intoxicants that cause negligence" - herein, "spirits" means flour liquor, cake liquor, rice liquor, with yeast added, connected with ingredients - these are five spirits. "Liquor" means flower extract, fruit extract, honey extract, molasses extract, connected with ingredients - these are five extracts. All that is an intoxicant by way of causing intoxication. "Cause of negligence" means the reason for negligence. The volition by which one drinks that intoxicant - this is the designation for that. "Pursuit" means the repeated pursuit of that spirits, liquor and intoxicants that cause negligence, the doing again and again. But because for one engaged in this, wealth that has arisen declines, and wealth that has not arisen does not arise, therefore it is said "a cause of ruin for wealth." "The pursuit of wandering the streets at improper times" means the state of being engaged in wandering in the streets at improper times.

"Visiting fairs" means going to fairs by way of seeing dancing and so on. "The pursuit of laziness" means the state of being engaged and devoted to bodily laziness.

Commentary on the Six Dangers of Spirits and Liquor and So On

248. Having thus set down the matrix of the six causes of ruin, now analysing them, he said beginning with "Householder's son, there are six dangers." Therein, "visible here and now" means to be seen by oneself, occurring in this world. "Loss of wealth" means deterioration of wealth. "Increase of disputes" means increasing verbal disputes and also bodily disputes such as laying hands on others and so on. "A basis for diseases" means a field for those various diseases such as eye diseases and so on. "Generating ill repute" means for having drunk liquor, they strike even their mother, even their father, they say much that ought not to be said, and they do what ought not to be done. On account of that they receive reproach, punishment, and even the cutting off of hands, feet and so on; they reach ill repute both in this world and in the world beyond; thus for them that liquor is called "generating ill repute." "Exposure of private parts" means for the private place, when being uncovered, disturbs and destroys shame; therefore it is called "kopīna"; and those intoxicated by the intoxication of liquor go about having uncovered this and that limb; therefore, for them, that liquor, because of the exposure of the private parts, is called "exposure of private parts." "Weakening of wisdom" means it weakens the wisdom of the ownership of one's actions, as in the case of the Elder Sāgata; therefore it is called "weakening of wisdom." However, it is not able to weaken path wisdom. For in the case of those who have attained the path, it does not even enter their mouth. "The sixth factor" means the sixth reason.

249. "He himself is unguarded and unprotected" means for one wandering at an improper time treads upon stumps, thorns and the like, encounters snakes, demons and the like, and having known that he goes to this or that place, even his enemies, having hidden, seize him or strike him. Thus he himself is unguarded and unprotected. "His children and wife" also - thinking "Our father, our husband wanders about at night, far less then we" - thus his sons and daughters and wife too, having made aspirations outside, wandering about at night, reach calamity and disaster. Thus his children and wife too are unguarded and unprotected. "His property" means having known the habit of wandering at night of his children, wife and attendants, thieves enter the empty house and carry away whatever they wish. Thus his property too is unguarded and unprotected. "And he becomes suspected" means even in evil deeds done by others, he becomes one to be suspected, thinking "It must have been done by this one." Past whatever house-door he goes, whatever theft or adultery done there by another, when it is said "This was done by this one," what is untrue and non-existent takes root and becomes established regarding him. "And beset by many painful states" means it is not possible to say "this much suffering, this much displeasure"; when there is no other person, everything is to be brought upon the one who wanders at improper times; thus he is beset by and foremost among many painful states.

250. "Where is there dancing" means having asked "In which place is there dancing of dancers, actors and so on," in whichever village or town that exists, one must go there. For him, thinking "Tomorrow I shall go to see the dancing," even today, while preparing cloth, perfume, garlands and so on, there is a cutting off of work for the whole day. Through watching the dancing, he remains right there for one day, two days, or even three days. Then, even having obtained the success of rain and so on, for one not doing the sowing and so on at the time of sowing and so on, unarisen wealth does not arise. Having known the fact of his having gone outside, in the unprotected house, thieves do whatever they wish; because of that, even his arisen wealth perishes. In "Where is there singing" and so on too, the same method applies. The difference between them has been stated in the Brahmajāla itself.

251. "Winning, one begets enmity" means thinking "I have won," in the midst of the assembly he takes another's cloth or turban; that person, thinking "You show me contempt in the midst of the assembly, so be it, I shall teach you," thereupon binds enmity; thus the one who is winning himself begets enmity. "The loser" means being defeated by another, whatever turban or cloth or else other wealth such as gold and silver that was taken by him from that person, he bewails that, thinking "Alas, I had it, alas, that is no longer mine" - on account of that he grieves. Thus the loser bewails his wealth. "The word of one who frequents assemblies is not heeded" means when he is asked as a witness at a place of judgment, his word is not heeded, does not find a footing; there are those who say "This one is a dice-addict, a gambler, do not accept his word." "He is despised by friends and colleagues" means his friends and colleagues thus say - "My dear, you too, a son of good family, having become a gambler, a broken and shattered person, go about; this is not suitable for your birth and clan; from now on do not act thus." He, even though spoken to thus, does not heed their word. Thereupon they do not stand together with him nor sit together with him. On his account, even when asked as witnesses, they do not speak. Thus he is despised by friends and colleagues.

"Those arranging marriages" means the āvāhakā are those who wish to take a girl from his house. The vivāhakā are those who wish to give a girl to his house. "Is not desired" means is not wished for. "Not capable of maintaining a wife" means not able to maintain a wife. A girl given to his house or one come from his house will have to be supported by us alone.

Commentary on the Six Dangers of Evil Friendship and So On

252. "Dhuttā" means gamblers. "Soṇḍā" means those addicted to women, addicted to food, addicted to cakes, addicted to radishes. "Pipāsā" means those addicted to drink. "Nekatikā" means those who cheat by means of disguise. "Vañcanikā" means deceivers through face-to-face deceptions. "Sāhasikā" means those who commit violent deeds such as housebreaking and so on. "Tyāssa mittā hontī" means they become his friends. He does not delight together with other good persons, but like a pig that has been adorned with scents, garlands, and so on and placed upon an excellent bed goes to a dung pit, he approaches only those evil friends. Therefore he undergoes much harm both in this present life and in the future life.

253. "It is too cold" and he does not work means when told by people who have risen early in the morning "Come, friend, let us go to work," he says "It is too cold for now, the bones seem to be breaking, you go, I shall see to it later," and sits warming himself by the fire. They, having gone, do the work. The other's work declines. In "it is too hot" and so on too, the same method applies.

"There is one called a drinking companion" means a certain person is a friend only at the drinking place, at the liquor house itself. "Pannasakhā" is also a reading; the meaning is the same. "Sammiyasammiyo" means saying "my dear, my dear," he is a friend only face to face; behind one's back, like an enemy, he seeks only a fault. "When needs arise" means when such duties have arisen. "Abundance of enmity" means the state of having much enmity. "Harmfulness" means the causing of harm. "Extreme miserliness" means thoroughly niggardly, the state of obstinate stinginess. "He plunges into debt like into water" means like a stone sinking into water, he plunges into debt.

"By one who dislikes rising at night" means by one who has the habit of not rising at night. "It is too late in the evening, thus it was" means those who, having said "this has become too late in the evening," do not work. "Thus for those who abandon their work" means those who, having spoken thus, have given up their work. "Benefits pass by the young man" means benefits pass by such persons; they do not remain with them.

"More than grass" means even more than grass. "He does not abandon happiness" means that man does not give up happiness; he is endowed with happiness itself. By this narrative he shows this meaning: "By one who is a householder, mindful, this much action should not be done; for one who does it, there is no growth whatsoever. In this world and in the world beyond, he attains only reproach."

Commentary on the False Friends and So On

254. Now, whatever harm arises for one who acts thus, or else whatever fears there may be, whatever misfortunes, whatever dangers - all of them arise in dependence on the fool. Therefore, in order to show the foolish enemies disguised as friends, thinking "such fools should not be associated with," he said beginning with "These four, householder's son, are enemies." Therein, "the taker of what is other" means having come himself empty-handed, he absolutely takes away whatever there is. "One who excels in words" means one for whom words are paramount; by mere words alone he is as if a donor and a doer. "The speaker of what is not pleasant" means he speaks what is not pleasant. "The spendthrift companion" means he is a companion in the loss of wealth.

255. Having thus shown the four enemies, then analysing each one there by four grounds, he said beginning with "Householder's son, by four grounds." Therein, "he is a taker of what is other" means he is absolutely a taker only. Having come empty-handed to his friend's house, he praises the worn cloth and other things; the other, thinking "You, my dear, praise this exceedingly," puts on another and gives him that one. "With little he desires much" means having given whatever little thing, he expects much from him. "He does a task out of fear" means when fear has arisen for himself, having become like a slave to him, he does this and that task; this one does not do it always, he does it when fear has arisen, not out of affection - thus he has become an enemy. "He associates for the sake of benefit" means he does not associate by way of association with a friend; he associates expecting only his own benefit.

256. "He offers hospitality with the past" means when a friend has come, he treats kindly with the past thus: "You did not come yesterday or the day after, during this occasion our crop was exceedingly produced, having set aside many seeds of rice, barley and so on, we sat looking at the road, but today all is eliminated." "With the future" means he treats kindly with the future thus: "During this occasion our crop will be agreeable, the rice and so on laden with the burden of fruit, when the crop harvest is done, we shall be able to treat you kindly." "With what is useless" means while seated on an elephant's back or on horseback, having seen a friend, he says "Come, my dear, sit down here." Having put on an agreeable cloth, he says "This is indeed suitable for my friend, but I have no other." Thus he treats kindly with what is useless. "He shows disaster in present duties" means when it is said "I have need of a cart," he says such things as "Its wheel is broken, the axle is cut."

257. "He allows what is evil" means when regarding any of the things such as killing living beings and so on, when it is said "Let us do something," he allows it saying "Good, my dear, let us do it." In the case of what is good too, the same method applies. "He is a companion" means when it is said "At such and such a place they drink liquor, come, let us go there," he goes saying "Good!" This same method applies everywhere. "Having thus known" means having known thus: "These are enemies disguised as friends."

Commentary on the True-Hearted Friends and So On

260. Having thus shown the evil friends who should not be associated with, now showing the good friends who should be associated with, he again said beginning with "These four, householder's son." Therein, "good-hearted" means those with beautiful hearts.

261. "He protects the heedless one" means having seen one who, having drunk intoxicant, has lain down in the middle of a village or at the village entrance or on the road, thinking "Someone might carry away even the inner robe and outer robe of one lying down thus," he sits down nearby and at the time of awakening takes him and goes. "The property of the heedless one" means the friend has either gone outside or is heedless having drunk liquor, and the house is unguarded; thinking "Someone might carry away anything," he enters the house and protects his wealth. "Of the frightened one" means when some fear has arisen, saying "Do not fear, when a friend like me is present, why do you fear?" - removing that fear, he becomes a shelter. "Double the wealth" means when duties to be done have arisen, having seen the friend who has come to his presence, he says "Why have you come?" There is work at the royal court. What is proper to receive? One coin. "Work in the city is not accomplished with just one coin; take two" - thus however much he states, he gives double that.

262. "He tells him his secrets" means without telling another the matter that is proper to be concealed as one's own secret, he tells it to that very person. "He conceals his secrets" means he protects the secret told by him so that another does not know it. "He does not abandon him in misfortunes" means when danger has arisen, he does not give him up. "Even his life is for his benefit" means even one's own life is indeed given up for the benefit of that friend; even without counting one's own life, he indeed does his work.

263. "He prevents from evil" means he prevents thus: "While we are watching, watching, you are not permitted to do thus; do not commit the five enmities and the ten unwholesome courses of action." "He establishes in good" means he urges towards good thus: "Engage in good action - in the three refuges, in the five precepts, in the ten wholesome courses of action; give gifts, perform meritorious deeds, listen to the Teaching." "He makes known what has not been heard" means he makes known a subtle, refined reason not previously heard. "The path to heaven" means he points out the path to heaven thus: "Having performed this action, one is reborn in heaven."

264. "He does not rejoice in one's misfortune" means having seen or having heard such loss of his children and wife or of his attendants, that is, their decline, he does not rejoice, he is displeased. "In one's fortune" means having seen or having heard of such a one's growth, that is, his success or attainment of supremacy, he rejoices, he is delighted. "He prevents one speaking dispraise" means when it is said "Such and such a person is ugly, not pleasing, of bad birth, immoral," he prevents another from speaking dispraise of his own friend with words beginning with "Do not speak thus, he is beautiful and pleasing and well-born and accomplished in morality." "He praises one speaking praise" means when it is said "Such and such a person is beautiful, pleasing, well-born, accomplished in morality," he praises another speaking praise of his own friend thus: "Ah, you speak well, it is well spoken by you, so it is, this person is beautiful, pleasing, well-born, accomplished in morality."

265. "Shines like a blazing fire" means he is brilliant like a fire burning on a mountain top at night.

"For one who gathers wealth" means for one who, without oppressing either oneself or others, righteously and impartially combines wealth together, making a heap. "Moving like a bee" means just as a bee, without damaging the colour and scent of flowers, having gathered nectar with both its beak and its wings, gradually makes a honeycomb the size of a wheel, so too for one who gradually makes a great heap of wealth. "Wealth goes to accumulation" means his wealth goes to accumulation. How? Like an ant-hill being gradually built up by termites. Therefore he said "like an ant-hill being built up." Just as an ant-hill is built up, so they go to accumulation - this is the meaning.

"Having gathered" means having collected. "Capable" means one whose nature is suitable, or one who is competent and able to establish the household life.

Now, instructing as to how the household life should be established, he said beginning with "should divide wealth in four ways." Therein, "he indeed binds friends" means he, dividing thus, binds friends, that is, he establishes them as inseparable. For only one who has wealth is able to establish friends, not the other.

"With one part he should enjoy wealth" means with one portion he should enjoy wealth. "With two he should engage in work" means with two portions he should engage in work such as farming, trading, and so on. "And the fourth he should store away" means having stored away the fourth portion, he should keep it. "It will be there in times of misfortune" means for families things do not go the same way at all times; sometimes misfortunes arise by way of kings and so on; therefore, since it will be there when such misfortunes have arisen, he said "one should store away one portion." But from which of these four portions should one take to do what is wholesome? The portion stated as "he should enjoy wealth." Taking from that, one should give to monks and also to the poor, travellers, and so on, and wages should also be given to weavers, barbers, and so on.

Commentary on the Section on Covering the Six Directions

266. Thus the Blessed One, by this much of a narrative, having given exhortation to the householder's son that a noble disciple, having abandoned the unwholesome by four causes, having avoided the causes of ruin for wealth by six causes, associating with sixteen friends, having established the household life, maintaining a wife, lives by a righteous livelihood, and shines like a great mass of fire among gods and humans - for the purpose of avoiding things that should be avoided and for the purpose of associating with things that should be associated with - now showing the six directions that should be paid homage to, said beginning with "And how, householder's son."

Therein, "one who covers the six directions" means just as fear of approach does not come from the six directions, there is security and fearlessness; one dwelling thus is called "one who covers the six directions." In the passage beginning with "The eastern direction should be known as mother and father," mother and father should be known as the eastern direction because of being benefactors from the beginning. Teachers are the southern direction because of being worthy of offerings. Children and wife are the western direction by way of following behind. Friends and colleagues are the northern direction because, in dependence on friends and colleagues, one overcomes various kinds of suffering; therefore the northern direction. Slaves and workers are the lower direction by way of being established at the feet. Ascetics and brahmins should be known as the upper direction by the state of standing above through their virtues.

267. "Having been supported by them, I will support them" means I, having been given mother's milk by my parents, having had my hands and feet nurtured, having had the mucus removed from my face, having been bathed, having been adorned - supported, maintained, watched over - I today will support them when they are old by washing their feet, bathing them, giving them rice gruel, food, gifts and so on.

"I will do their duties for them" means having set aside one's own work, I will go and do the duties that have arisen for mother and father in the royal court and so on. "I will maintain the family lineage" means even one who protects the property of mother and father - fields, sites, unwrought gold, gold and so on - without destroying it, maintains the family lineage. Even one who removes mother and father from an unrighteous tradition and establishes them in a righteous tradition, and even one who continues without interrupting the ticket meals and so on that have come down through the family lineage, maintains the family lineage. With reference to this it was said - "I will maintain the family lineage."

"I will proceed as an heir" means mother and father, having reached a judgment regarding children who do not act according to their exhortation and are wrongly practising, make them non-sons; they are not worthy of inheritance. But when they act according to the exhortation, they make them owners of the family property. It was said "I will proceed as an heir" with the intention "I will conduct myself thus."

"I will give offerings" means having made a transference of merit to them, from the third day onwards I will give gifts. "They prevent from evil" means having spoken of the danger pertaining to the present life and the future life of killing living beings and so on, they prevent saying "Dear son, do not do such a thing," and they censure what has been done. "They establish in good" means like Anāthapiṇḍika, even by giving a bribe, they establish them in the undertaking of morality and so on. "They have him trained in a craft" means having known that he is established in their exhortation, they have him trained in a craft handed down through the lineage such as computation, calculation and so on. "With a suitable one" means with one suitable in family, morality, appearance and so on.

"At the proper time they hand over the inheritance" means at the proper time they give wealth. Therein, there are two times: the regular time and the occasional time. Giving at the regular time means they give saying "Having risen and exerted yourself, take what should be taken; let this be your expenditure; do wholesome deeds with this." Giving at the occasional time means they give at the time of the top-knot ceremony, the marriage arrangement from the bride's side, the marriage arrangement from the groom's side and so on. Further, even giving to one lying on his deathbed at the final time saying "Do wholesome deeds with this" is giving at the proper time. "It is covered" means whatever fear might come from the eastern direction, it is closed so that it does not come. For if the sons were acting wrongly, while the mother and father had rightly practised by watching over them and so on from childhood, the fear might come that "These children are not befitting of their mother and father." If the sons were rightly practising and the mother and father were acting wrongly, the fear might come that "The mother and father are not suitable for their sons." When both are acting wrongly, that fear is of both kinds. When both are rightly practising, none of it arises. Therefore it was said - "It is covered, secure, without fear."

And having said thus, the Blessed One said this to Siṅgālaka - "It is not indeed, householder's son, that your father has you pay homage to the eastern direction as agreed upon by the world. But he has you pay homage having made mother and father similar to the eastern direction. For indeed this eastern direction was declared by your father, not another."

268. "By rising" means by rising from one's seat. For a pupil, having seen the teacher coming from afar, should rise from his seat, go out to meet him, take his belongings from his hand, prepare a seat, cause him to sit down, and perform fanning, foot-washing, and foot-anointing. With reference to that it was said "by rising." "By attendance" means by going to attend three times a day. But at the time of learning the craft, one must go without fail. "By obedience" means by listening with faith. For one who listens without faith does not attain distinction. "By service" means by the remaining minor services. For a pupil should rise right early, give the teacher water for washing the face and a wooden toothbrush, and even at meal time, having taken drinking water, having performed attendance and so on, having paid homage, he should go. Soiled garments and so on should be washed; in the evening, bathing water should be prepared. In times of illness, he should attend upon him. Even by one gone forth, the entire duty of a pupil should be performed. With reference to this it was said - "by service." "By attentively receiving the craft" means attentive reception is, having taken a little, rehearsing it many times; even a single term should be grasped in complete purity.

"They train him to be well-trained" means they teach and train him in conduct thus: "You should sit thus, you should stand thus, you should chew thus, you should eat thus, evil friends should be avoided, good friends should be associated with." "They make him grasp what is rightly grasped" means so that he grasps it rightly, having verified both the meaning and the phrasing, having shown the practical application, they make him grasp it. "They establish him among friends and colleagues" means having spoken of his virtues thus: "This is our pupil, experienced and very learned, equal to me; you should take note of this" - they establish him among friends and colleagues.

"They provide protection in the directions" means by teaching him the craft itself, they provide protection for him in all directions. For one who has learnt the craft, having gone to whatever direction and displaying the craft, material gain and honour arises for him there and there. That is said to be made by the teacher; and when the public speaks of his virtues, they first speak of the virtues of the teacher himself, saying "This one indeed is a pupil who dwelt having washed the feet of the teacher"; and even material gain arising to the measure of the Brahma world belongs to the teacher. Furthermore, whatever knowledge one recites and, while travelling, thieves in the forest do not see him, or non-human spirits or long-bodied creatures and so on do not harass him - by teaching that too, they provide protection in the directions. Or to whatever direction he has gone, having aroused interest from there, to people who have come to their own presence, saying "In that direction our pupil dwells, and between him and me there is no difference in this craft; go and ask him" - thus by supporting the pupil too, they provide protection for him there through the arising of material gain and honour; the meaning is they provide support. The remainder here should be construed by the former method.

269. In the section on the third direction, "by honouring" means by speaking with esteemed talk such as "mother of a god" or "mother of Tissa." "By not disrespecting" means by not speaking having scorned and treated with contempt, in the way that people speak to slaves and workers and so on, having beaten and vexed them. "By not committing adultery" means one who, having passed beyond her, consorts with another woman outside is called one who commits adultery against her; by not doing so. "By relinquishing authority" means women, even having obtained an ornament as large as a great creeper, become angry when not allowed to manage the food. When the kitchen has been relinquished by placing the ladle in her hand and saying "Do as you please," all authority is called relinquished. The meaning is by doing thus. "By providing ornaments" means by giving ornaments in accordance with one's own wealth. "She has her work well-arranged" means she has her work well arranged by not letting the times for cooking rice gruel and food and so on pass, and by doing each of those things properly. "She has the household attendants well-organised" means she has the household attendants well-organised by honouring and so on, and by sending gifts and so on. Here "household attendants" means the relatives of both the husband and of oneself. "She is not adulterous" means having left aside the husband, she does not desire another even in thought. "What has been brought" means wealth brought in by doing farming, trading, and so on. "And she is skilful" means she is clever and accomplished in the preparation of rice gruel and food and so on. "Not lazy" means free from idleness. Unlike other lazy women who merely remain seated where they are seated and standing where they are standing, not being thus, she accomplishes all duties with an active mind. The remainder here too should be construed by the former method.

270. In the section on the fourth direction, "by not deceiving" means whoever's name he mentions, without deceiving each one, saying "This too is in our house, this too is there, take it and go" - thus by giving without deceiving. "And they honour his descendants" means the friend's sons and daughters are called "generation"; their sons and daughters and grandchildren and great-grandchildren are called "descendants." They honour them, play with them, cherish them, and at times of blessings and so on they perform blessings and so on for them. The remainder here too should be understood by the former method.

271. "By assigning work according to their strength" means by not having the young do what should be done by the old, or the old do what should be done by the young, or men do what should be done by women, or women do what should be done by men, but by assigning work in accordance with each one's strength. "By providing food and wages" means having considered what is suitable for each one, thinking "this one has a small family, this one lives alone," by giving food and by giving wages. "By looking after them when sick" means by not making them work during times of illness, by giving suitable medicine and so on, and by caring for them. "By sharing wonderful delicacies" means having obtained wonderful sweet delicacies, by not eating them oneself alone, but by sharing from that with them too. "By release at the right time" means by releasing them at the regular time and at the occasional time. Release at the regular time means those doing work the whole day become wearied. Therefore, releasing them having known the time so that they do not become wearied. Release at the occasional time means releasing them having given ornaments, goods, solid and soft food and so on at festivals, celebrations and amusements and so on. "They take only what is given" means without taking anything by theft, they are takers of only what is given by their masters. "They do their work well" means without grumbling "What is the use of this work being done, we do not obtain anything," with satisfied hearts, they are doers who do that work in such a way that it is well done. "They spread his fame and praise" means when talk arises in the midst of an assembly, they are bearers of praise saying "Who is there equal to our masters? We do not even know our own state of being slaves, nor do we know their state of being masters - thus do they have compassion for us." The remainder here too should be construed by the former method.

272. In "with bodily action through friendliness" and so on, bodily action and so on performed having established a mind of friendliness are called "of friendliness." Therein, going to the monastery thinking "I shall invite monks," taking a water-strainer and filtering water, and performing back-rubbing, foot-rubbing and so on - this is called bodily action of friendliness. Having seen monks who have entered for almsfood, words such as "Give rice gruel attentively, give food" and also, having given applause, hearing of the Teaching, and attentively making friendly welcome and so on - this is called verbal action of friendliness. Thinking thus "May the elder monks dependent on our family be free from enmity, free from affliction" - this is called mental action of friendliness. "By keeping the door open" means by having the door not shut. Therein, even having opened all doors, one who does not give and does not act for the virtuous is one whose door is shut indeed. But even having shut all doors, one who is a donor and a doer for them is one whose door is open indeed. Thus, when virtuous ones have come to the house door, one should give without saying "there is nothing" about what actually exists. Thus it is called keeping the door open.

"By providing material gifts" means what is to be consumed before the meal is called material gift; therefore the meaning is by providing rice gruel and food to the virtuous. "They have compassion with a good mind" means by the suffusion of welfare thus: "May all beings be happy, free from enmity, healthy, free from affliction." Further, even when entering the house of attendants having taken other virtuous fellow monks in the holy life, they have compassion with a good mind. "They purify what has been heard" means whatever learning they naturally have, they explain its meaning and dispel uncertainty, or they cause them to practise accordingly. The remainder here too should be construed by the former method.

273. "Capable" means able to dwell in a house having maintained children and wife. "Wise" means having been wise in the matter of venerating the directions. "Smooth" means having been smooth through seeing subtle meanings or through speaking smooth speech. "Discerning" means having been discerning in the matter of venerating the directions. "Humble in conduct" means of lowly conduct. "Not obstinate" means devoid of obstinacy. "Industrious" means accomplished in industrious energy. "Not lazy" means free from idleness. "Of unbroken conduct" means of unbroken conduct by way of continuous performance. "Intelligent" means endowed with wisdom that arises on each occasion.

"One who supports others" means one who performs acts of support through the four ways of supporting others. "One who makes friends" means one who seeks friends. "Bountiful" means one who, having been previously served, knows the words spoken. When he has gone to a friend's house, remembering the words spoken thus: "Give a turban to my friend, give a cloth, give food and wages to the workers," when that friend has come to his own house, he reciprocates with that much or more than that - this is the meaning. Furthermore, having gone to a friend's house, knowing the unspoken words of a friend who has come thinking "I shall take this particular thing" but who is unable to take it out of shame, accomplishing the purpose for which he has come - such a one is called bountiful. Or else, whatever the friend is lacking in, having observed it, even one who gives this and that is indeed bountiful. "A leader" means one who, showing this and that meaning, is a leader through wisdom. One who leads by showing various reasons is a trainer. One who leads again and again is a conciliator.

"In each case" means in each and every person. "Like the linchpin of a moving chariot" means just as a chariot moves only when there is a linchpin, and does not move when there is not, so the world functions only when these ways of supporting others exist, and does not function when they do not exist. Therefore it was said - "These ways of supporting others in the world are like the linchpin of a moving chariot."

"A mother on account of her child" means if a mother were not to perform these ways of supporting others for her child, she would not obtain respect or veneration on account of her child.

"Saṅgahā ete" is the nominative case used in the accusative sense. Or the reading is "saṅgahe ete." "Sammapekkhanti" means they rightly regard. "And they become praiseworthy" means and they become worthy of praise.

274. Thus the Blessed One, with reference to which directions the householder's son's father said "You should pay homage to the directions," these are those six directions. Showing "If you carry out your father's word, pay homage to these directions," having stood upon Siṅgālaka's question, having brought the teaching to its summit, he entered Rājagaha for almsfood. Siṅgālaka too, having become established in the refuges, having scattered forty ten millions of wealth in the Buddha's Dispensation, having performed meritorious action, was destined for heaven. And in this discourse, whatever action is to be done by laypeople, there is nothing that has not been spoken of; this discourse is called the discipline for laypeople. Therefore, for one who, having heard this, practises in accordance with the advice, only growth is to be expected, not decline.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Siṅgāla Sutta is finished.

9.

Commentary on the Āṭānāṭiya Sutta

Commentary on the First Recitation Section

275. "Thus have I heard" - this is the Āṭānāṭiya Discourse. Herein this is the explanation of terms not previously explained - "Having set up protection in the four directions" means having set up protection in the four directions for Sakka, the lord of the gods, for the purpose of warding off the army of titans. "Having set up troops" means having set up troops of soldiers. "Having set up guards" means having set up guards in the four directions. Thus, having well arranged the protection for Sakka, the lord of the gods, seated in the city of Āṭānāṭa, having composed this protective discourse referring to the seven Buddhas, having made the proclamation "Those who do not heed the Teacher's command of the Teaching and our royal command, to them we shall do this and that," having themselves too arranged protection in the four directions with the four armies beginning with a great army of demons, when the night was far advanced, etc. they sat down to one side.

"When the night was far advanced": here the word "abhikkanta" is seen in the senses of passing away, beautiful, handsome, appreciation, and so on. Therein, in such passages as "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks," it is seen in the sense of passing away. In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful.

In such passages as these, in the sense of handsome. In such passages as "Excellent, Master Gotama," in the sense of appreciation. Here, however, in the sense of passing away. Therefore, "when the night was far advanced" means "when the night was spent" is what is said.

"With surpassing beauty": here the word "abhikkanta" is in the sense of handsome. The word "vaṇṇa," however, is seen in the senses of skin, praise, caste group, reason, shape, measure, visible form sense base, and so on. Therein, in such passages as "The Blessed One is of golden colour," in the sense of skin. In such passages as "But when, householder, were these praises of the ascetic Gotama concocted by you?" in the sense of praise. In such passages as "There are these four castes, Master Gotama," in the sense of caste group. In such passages as "Then for what reason is one called a scent-thief?" in the sense of reason. In such passages as "Having created a great elephant-king appearance," in the sense of shape. In such passages as "There are three sizes of bowls," in the sense of measure. In such passages as "Colour, odour, flavour, nutritive essence," in the sense of visible form sense base. That here should be understood in the sense of skin. Therefore, "with surpassing beauty" means "with handsome skin" is what is said.

"Kevalakappaṃ": here the word "kevala" has many meanings such as without remainder, for the most part, unmixed, not exceeding, firm, and separation. For thus indeed, in such passages as "the holy life that is complete in its entirety and pure," the meaning is without remainder. In such passages as "Almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, wished to proceed," the meaning is for the most part. In such passages as "There is the origin of this whole mass of suffering," the meaning is unmixed. In such passages as "Surely this venerable one is of mere faith alone," the meaning is not exceeding. In such passages as "The Venerable Anuruddha's co-resident pupil named Bāhika is standing almost entirely for schism in the Community," the meaning is firmness. In such passages as "A consummate one, one who has lived the holy life, is called the highest person," the meaning is separation. Here, however, the meaning of without remainder is intended.

Now this word "kappa" has many meanings such as believing, conventional expression, time, description, cutting, alternative, pretext, all around, and so on. For thus indeed, in "This is trustworthy of Master Gotama. As is natural for a Worthy One, a Perfectly Self-awakened One" and so on, the meaning is believing. In "I allow, monks, to consume fruit by means of five procedures proper for ascetics" and so on, it is a conventional expression. In "By which I constantly dwell" and so on, it is time. In "Thus said the Venerable Kappa" and so on, it is a description. In "Adorned, with trimmed hair and beard" and so on, it is cutting. In "The practice as to two finger-breadths is allowable" and so on, it is an alternative; in "There is reason to lie down" and so on, it is a pretext. In "Having illuminated almost the entire Bamboo Grove" and so on, it is all around. Here, however, the meaning of all around is intended. Therefore, in "kevalakappaṃ gijjhakūṭaṃ" here, the meaning should be understood thus: completely, all around, the Vulture's Peak.

"Having illuminated" means having pervaded with the radiance arisen from garments, garlands, ornaments, and body; the meaning is having made one light, one radiance, like the moon and like the sun. "Sat down to one side" means the place for sitting of deities in the presence of the One of Ten Powers is not much by nature, but in this discourse they sat down out of respect for the protective discourse.

276. "Vessavaṇa" - although the four great kings had come, Vessavaṇa however was intimate with the One of Ten Powers, experienced in conducting discussion, and well-trained; therefore the great king Vessavaṇa said this to the Blessed One. "Eminent" means accomplished in influence and power. "For abstention from killing living beings" means having shown the danger pertaining to the present life and the future life in killing living beings, he teaches the Teaching for abstention from that. The same method applies in the remaining ones too. "There dwell eminent demons" means in those lodgings there are eminent demons who are permanent dwellers. "Āṭānāṭiya" - it is so named because it was composed in the city of Āṭānāṭa. But is there anything that is not directly known to the Blessed One? There is not. Then why did Vessavaṇa say beginning with "May the Blessed One, venerable sir, learn"? For the purpose of obtaining permission. For he said thus while seeking permission to make the Blessed One hear this protection. He also said this because this protection will be held in high regard when spoken by the Teacher. "For comfortable dwelling" means for pleasant abiding in the four postures beginning with the place of going and so on.

277. "Of the one endowed with vision" means not only Vipassī is endowed with vision; all seven Buddhas are endowed with vision. Therefore, each and every Buddha has these seven names each. All Buddhas are endowed with vision, all are compassionate towards all beings, all are ones who have bathed because of having bathed away the mental defilements. All are crushers of Māra's army, all have lived the holy life, all are liberated, all are Aṅgīrasas because of rays having gone forth from their limbs. And not only do the Buddhas have just these seven names; it has been said "the great sage has incalculable names by virtue of his qualities."

But Vessavaṇa spoke thus by way of their well-known names. "Those people" - here "people who have eliminated the mental corruptions" is what is intended. "Without divisive speech" - this is merely the heading of the teaching; the meaning is without false speech, without divisive speech, without harsh speech, speakers of wise speech. "Of great selves" means those who have attained greatness. "Mahantā" is also a reading; the meaning is "great ones." "Free from timidity" means without timidity, free from horripilation.

"Welfare" means welfare through the suffusion of friendliness. In "yaṃ namassanti," here "yaṃ" is merely a particle. "Mahattaṃ" means "great." Or this itself is the reading; this is what is meant: "Those who are quenched in the world through the quenching of the mental defilements, who saw with insight as it really is, and who pay homage to Gotama, who is accomplished in true knowledge and other qualities, the welfare of gods and humans - those people are without divisive speech; homage to them too." In the commentary, however, "those people are without divisive speech" means "those Buddhas are without divisive speech" - thus in the first verse the praise of the Buddhas alone is stated; therefore the first verse is spoken by way of the seven Buddhas. In the second verse, "Gotama" - this is merely the opening of the teaching. For this too should be understood as spoken by way of the seven Buddhas only. For the meaning here is this: The wise gods and humans in the world pay homage to Gotama; homage to him and to the Buddhas before him.

278. "From where it rises" means it rises from whatever place. "Ādicca" means the son of Aditi, or this is merely a synonym for the word "sun." "Having a great orb" means "maṇḍalīmahā" (the great orbed one) because it has a great disk. "When it is rising" means when it is rising. "Even the night ceases" means the night disappears. "When it has risen" means when it has risen.

"Lake" means a lake of water. "There" means in that place from where the sun rises. "Ocean" means that which was called "a lake" is none other than the ocean. "With flowing waters" means with widespread waters, or "with flowing waters" because rivers of various kinds have entered into its waters. "Thus they know it there" means they know that lake there thus. How do they know it? They know it thus: "the ocean with flowing waters."

"From here" means from Sineru or from their place of sitting. "People" means this great multitude. "Of one name" means of one name by the name of Inda. It is said that they gave to all of them the very name of Sakka, the king of gods. "Eighty, ten, and one" means ninety-one persons. "Named after Inda" means having the name thus: "Inda." "The Buddha, kinsman of the sun" - he is the Buddha also by the removal of the sleep of defilements. He is the kinsman of the sun also by being of the same clan as the sun. "With skill you observe" means with blameless or subtle omniscient knowledge he looked upon the great multitude. "Even non-humans pay homage to you" means even non-humans, having said "He looked upon the great multitude with omniscient knowledge," pay homage. "We have heard this repeatedly" means this has been heard by us constantly. "Pay homage to the Victor Gotama, we pay homage to the Victor Gotama" - when asked by us, they say "We pay homage to the Victor Gotama."

279. "By which ghosts are called" - ghosts means the deceased; they are said to be carried out in whatever direction. "The divisive, the backbiters" means those of divisive speech and those who blame others in their absence, as if eating the flesh of their backs. And those are said to be carried out in whatever direction - all of these, having been taken out through the southern gate, to the south of the city, let them be burnt or let them be cut or let them be slaughtered - thus it is said. "From here that is the southern direction" - in whatever direction those ghosts and the divisive and so on are said to be carried out, from here that is the southern direction. "From here" means from Sineru or from their place of sitting. "Of the kumbhaṇḍas" - those gods, it is said, have big bellies, and their private parts too are great like a water-pot. Therefore they are called "kumbhaṇḍas."

280. "Where the sun sets" means in whichever region the sun sets.

281. "Where" means in whatever direction. "The great Neru" means the great Sineru, the king of mountains. "Of beautiful appearance" means beautiful to behold because of being made of gold. For the eastern side of Sineru is made of silver, the southern side is made of jewels, the western side is made of crystal, the northern side is made of gold; that is delightful to behold. Therefore, "in whatever direction Sineru is of beautiful appearance" - this is the meaning here. "Humans are born there" means there in Uttarakuru humans are born. "Without attachment" means free from selfish attachment even regarding clothing, ornaments, drink, food and so on. "Without possessions" means without possessions by way of possession of a wife. It is said that for them there is no selfish attachment thinking "This is my wife," and having seen a mother or a sister, desire and lust does not arise.

"Nor are ploughs drawn" means ploughs too are not drawn there to the field thinking "We shall do agriculture." "Ripening without cultivation" means grown by itself in an uncultivated piece of ground, in the forest. "Rice-grain fruit" means rice grains alone are its fruit.

"Having cooked it in pots" means having poured it into a cooking pot and having cooked it with fire of smokeless embers. There, it is said, there are stones called fire-stones. Then they set up three stones and place the pot upon them. Heat arising from the stones cooks it. "From that they eat their food" means from that pot they eat only food; there is no other lentil curry or vegetables; for those eating, the flavour is just agreeable to their mind. They simply give it to those who have arrived at that place; there is indeed no stingy mind. Buddhas, Paccekabuddhas and others of great supernormal power, having gone there, receive almsfood.

"Having made a cow into a single-hoofed mount" means having taken a cow and having made it into just a single-hoofed vehicle. Having mounted that, the attendant demons of Vessavaṇa. "They travel in every direction" means they travel in this and that direction. "Having made a beast into a single-hoofed mount" means apart from the cow, having made the remaining four-footed animal of whatever species into just a single-hoofed vehicle, they travel in every direction.

"Or having made a woman into a vehicle" means mostly having made a pregnant woman into a vehicle. Having sat on her back, they travel about. It is said that her back is able to bend down. But the other women they harness to vehicles. "Having made a man into a vehicle" means having taken men, they harness them to vehicles. And when seizing, they are unable to seize those with right view. They mostly seize those dwelling in the border regions among barbarians. It is said that here a certain country-dweller, having sat down near a certain elder monk, falls asleep; the elder asked "Lay follower, you sleep exceedingly much." He said "Today, venerable sir, I have been wearied the whole night by the slaves of Vessavaṇa."

"Having made a girl into a vehicle" means having taken girls and made them into single-hoofed vehicles, they harness them to chariots. In the case of a boy-vehicle too, the same method applies. "The attendants of that king" means the attendants of that king. "Elephant vehicles, horse vehicles" means not only cow-vehicles and so on, but having mounted elephant-vehicles, horse-vehicles and so on too, they go about. "Divine vehicle" means other manifold divine vehicles are also available to them; these, however, are their vehicles for harnessing. But they go about even while lying down on excellent beds in mansions, and even while seated on chairs, palanquins and so on. Therefore it was said "mansions and palanquins too." "Of the famous great king" means these vehicles arise for the famous great king who is thus endowed with power.

"And his cities were well-built in the sky" means those cities beginning with Āṭānāṭā and so on were well built in the sky of that king; the meaning is they were cities. For one of his cities was named Āṭānāṭā, one was named Kusināṭā, one was named Parakusināṭā, one was named Nāṭasūriyā, one was named Parakusiṭanāṭā.

"To the north Kasivanta" means standing in that place, straight in the northern direction is another city named Kasivanta. "And beyond that Janogha" means beyond this, in the further part, is another city named Janogha. "Navanavatiyo" means there is also another city named Navanavatiyo. Another named Ambaraambaravatiyo. "Āḷakamandā" means there is also another royal city named Āḷakamandā.

"Therefore the great king Kuvera" means it is said that when a Buddha had not yet arisen, this one, having been a brahmin named Kuvera, having had sugar-cane planted, set up seven machines. He made merit by giving the income produced from one machine-hall to the public who came again and again. From the remaining halls, even more income arose right there; he, being pleased by that, having taken the produce from the remaining halls too, gave gifts for twenty thousand years. Having died, he was reborn as a young god named Kuvera among the gods ruled by the four great kings. Afterwards he exercised kingship in the royal city of Visāṇā. From then on he is called Vessavaṇa.

"Investigating, they proclaim" means investigating, examining matters separately, instructing, twelve other demon officials proclaim. It is said that those demon officials, having received the message, report it to the twelve demon doorkeepers. The demon doorkeepers report that message to the great king. Now, showing the names of those demon officials, he said beginning with "Tatolā." Among them, it is said, one is named Tatolā, one is named Tattalā, one is named Tatotalā, one is named Ojasi, one is named Tejasi, one is named Tatojasī. "Sūra, Rājā" means one is named Sūra, one is named Rājā, one is named Sūrorājā; "Ariṭṭha, Nemi" means one is named Ariṭṭha, one is named Nemi, one is named Ariṭṭhanemi.

"There too is a lake named Dharaṇī" means there, however, there is one lake of water named Dharaṇī by name; it is said that there is a great pond of fifty yojanas. "From which the clouds rain" means from which pond, having taken water, the clouds rain. "From which the rains pour down" means from which the rains, spreading out, descend. It is said that when the clouds have risen, from that pond the old water falls down. Above, the cloud, having risen up, fills that pond with new water. The old water, having become the lower portion, goes out. When the pond is full, the rain clouds depart. "Sabhāpi" means an assembly hall. It is said that on the bank of that pond there is a jewelled pavilion of twelve yojanas, surrounded by a creeper named Sālavatī; with reference to that, this was said.

"They attend" means they sit down. "There are trees with perpetual fruit" means it shows that in that place, surrounding that pavilion, there are trees such as mango, rose-apple and others that are always bearing fruit, and also campaka, jasmine and others that are always in bloom. "Filled with various flocks of birds" means crowded with diverse groups of birds. "Resounding with peacocks and herons" means resounded with, sung to by, peacocks and heron birds.

"Here is the sound of jīvañjīvaka birds" means there is here also the sound of jīvañjīvaka birds that cry out thus "jīva jīvā." "Oṭṭhavacittaka birds" means the uṭṭhavacittaka birds that cry out thus "arise, citta, arise, cittā" also wander about there. "Jungle fowl" means wild jungle fowl. "Crabs" means golden crabs. "In the forest" means in the lotus forest. "Pokkharasātaka birds" means birds named pokkharasātaka.

"Here is the sound of parrots and mynas" means here is the sound of parrots and of mynas. "And daṇḍamāṇavaka birds" means birds with human faces. It is said that they, having grasped a golden stick with both hands, having stepped upon one lotus leaf, go about placing the golden stick down on the next lotus leaf. "That shines beautifully at all times" means that pond shines beautifully at all times. "The lotus pond of Kuvera" means Kuvera's lotus pond, being a lotus lake; that pond named Dharaṇī shines beautifully always, without interruption.

282. "For whoever" - this Vessavaṇa said while showing the preliminary work for the Āṭānāṭiya protection after having concluded it. Therein, "rightly taken" means having purified both the meaning and the phrasing, well learnt. "Complete and thoroughly learnt" means learnt in full without omitting any terms and phrases. For one who recites the protection having distorted both the meaning and the Pāḷi text, or having made it altogether unfamiliar, it is not powerful; it is powerful only for one who recites it having made it altogether familiar. It shows that even for one who has learnt it for the sake of material gain and recites it, it does not accomplish its purpose; it is for the benefit only of one who, standing on the side of escape, recites it having made friendliness the forerunner. "Demon servant" means a demon attendant.

"A site" means a house site. "A habitation" means a permanent habitation there. "Assembly" means a gathering. "Unfit for marriage" means not fit for marriage arrangement from the bride's side. "Unfit to be given in marriage" means not fit for marriage arrangement from the groom's side. The meaning is that they would not enter into marriage arrangements with him. "With complete abuses referring to his own nature" means they would abuse him with complete phrases of abuse referring to the individual existence of these ones, spoken as "tawny-eyed, tawny-toothed" and so on; the meaning is that they would revile him with what are called demon revilings. "An empty bowl on his" - there is an iron bowl just like the monks' bowl. That, turned upside down on the head, falls down as far as the bottom of the throat. Then they beat it in the middle with an iron stake.

"Fierce" means prone to wrath. "Hostile" means opposed. "Violent" means uncontrollable in their actions. "Do not heed the Great Kings" means they do not accept their word, they do not carry out their command. "The men of the Great Kings" means of the twenty-eight demon generals. "The men" means those who are the servants of the demon generals. "Called rebels" means adversaries, enemies. "Should be informed" means by one who, having recited the protection, is unable to make the non-human spirits retreat, these demons should be informed; the meaning is that these should be made to know.

Discourse on the Preliminary Work of Protection

But standing here, the preliminary work for the protection should be spoken of. For at first the Āṭānāṭiya Discourse should not be recited; the Metta Sutta, the Dhajagga Sutta, and the Ratana Sutta - these should be recited for seven days. If it releases, that is good. If it does not release, the Āṭānāṭiya Discourse should be recited; the monk who recites it should not eat flour or meat, and should not dwell in a cemetery. Why? Non-human spirits gain opportunity. Having had the place for performing the protection smeared with green plaster, having prepared a pure seat there, one should sit down.

The monk performing the protection should be led from the monastery to the house surrounded by those carrying shield-weapons. He should not recite having sat down in the open air; having closed the doors and windows, seated, surrounded by those with weapons in hand, having made a mind of friendliness go before, he should recite. First, having made him undertake the training rules, the protection should be performed for one established in morality. If even thus one is unable to release him, having brought him to the monastery, having made him lie down in the shrine courtyard, having made an offering of seats, having had lamps lit, having swept the shrine courtyard, a discourse on blessings should be spoken. A general assembly should be announced. In the grove near the monastery there is a tree called the chief tree; a message should be sent there: "The community of monks awaits your arrival." Not coming to the place of general assembly is not permissible. Then the one seized by a spirit should be asked "What is your name?" When the name has been stated, he should be addressed by that very name. "So-and-so, there is a share of merit for you in garlands, scents and the like, a share of merit in the offering of seats, a share of merit in almsfood; by the community of monks a great discourse on blessings has been spoken for you as a gift; out of respect for the community of monks, release this one" - thus he should be made to release. If he does not release, the deities should be informed: "You take note, this spirit does not heed our word; we shall carry out the command of the Buddha" - thus the protection should be performed. This is the preliminary work for laypeople. If, however, a monk has been seized by a spirit, having washed the seats, having had a general assembly announced, having given a share of merit in scents, garlands and the like, the protection should be recited. This is the preliminary work for monks.

"Should be cried out to" means having had a general assembly announced, the twenty-eight demon generals should be called upon. "Should be called upon" means by one reciting such things as "This demon seizes," one should speak with them. Therein, "seizes" means he resolves upon the body. "Possesses" is a synonym for that very thing. Or alternatively, it is said that he clings and does not depart. "Harasses" means increasing an arisen disease, he afflicts. "Vexes" is a synonym for that very thing. "Harms" means making one deficient in flesh and blood, he causes suffering. "Injures" is a synonym for that very thing. "Does not release" means having become one who seizes without letting go, he does not wish to release; thus it should be called upon to them.

283. Now, in order to show those to whom one should thus call upon, he said beginning with "Which demons." Therein, "Inda, Soma" and so on are their names. Among them, "Vessāmitta" is one demon dwelling on Mount Vessāmitta. "Yugandhara" too is indeed a dweller on Mount Yugandhara. "Hiri, Netti, and Mandiya" means Hiri and Netti and Mandiya. "Maṇi, Māṇi, Vara, Dīgha" means Maṇi and Māṇi and Vara and Dīgha. "And also Serīsaka together" means another one named Serīsaka together with them. "These demons, etc. should be informed" means it should be reported to these demon generals thus: "This demon harasses this one, vexes him, does not release him." Thereupon they will make an effort, thinking: "The Community of monks carries out the command of their own Teaching; we too shall carry out the command of our demon king." Showing that thus there will be no opportunity for non-human spirits, and there will be comfortable dwelling for the disciples of the Buddha, he said beginning with "This, sir, is the Āṭānāṭiya protection." All of that, and what follows thereafter, is of manifest meaning.

In the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya,

the Commentary on the Āṭānāṭiya Sutta is finished.

10.

Commentary on the Saṅgīti Sutta

296. "Thus have I heard" - this is the Discourse on the Recitation. Herein this is the explanation of terms not previously explained - "Wandering on a journey" means wandering on a continuous journey. At that time, it is said, the Teacher, having spread the net of knowledge over the ten-thousand world-systems and surveying the world, having seen the Malla kings dwelling in the city of Pāvā, reflecting "These kings appear within the net of my omniscient knowledge; what indeed?" - "The kings had an assembly hall built; when I have gone, they will have a blessing recited; I, having spoken a blessing to them and dismissed them, shall say to Sāriputta 'Speak a talk on the Teaching to the Community of monks'; Sāriputta, having contemplated through the three Canons, having adorned it with a thousand questions plus fourteen, will speak to the Community of monks the discourse called the Recitation; having attended to the discourse, five hundred monks together with the analytical knowledges will attain arahantship" - having seen this purpose, he departed on a journey. Therefore it was said - "Wandering on a journey among the Mallas."

Commentary on the Newly Built Assembly Hall

297. "Ubbhataka" is its name, or it was said thus because of its height. "Assembly hall" means the assembly hall in the middle of the city. "By an ascetic or" - here, because deities take their dwelling place at the very time of taking possession of the house site. Therefore, without saying "by a god or," it was said "by any ascetic or brahmin or any human being." "They approached the Blessed One" - having heard of the Blessed One's arrival, having thought "The Blessed One was not brought even by us going to him, nor was he summoned even by sending a messenger, but he himself, attended by the great Community of monks, has arrived at our dwelling place, and by us an assembly hall has been built; here we, having brought the one of ten powers, will have a blessing recited," they approached.

298. "They approached the assembly hall" - on that day, it is said, having completed the decorative work in the assembly hall, they were just freed from the scaffolding. Buddhas by name are inclined to the forest, delighting in the forest; whether they would dwell within the village or not. Therefore, having known the Blessed One's mind, "we will attend to him" - having thought thus, they approached the Blessed One. But now, having obtained his consent, wishing to attend to him, they approached the assembly hall. "Completely spread" means in such a way that everything is spread, thus. "They approached the Blessed One" - here then those Malla kings, having attended to the assembly hall, having had even the city streets swept, having raised banners, having set up full pitchers and plantain trees at the house gates, having made the whole city like scattered stars with garlands of lamps and so on, "give milk to the milk-drinking children, having quickly fed the young boys put them to sleep, do not make loud noise, today for one night the Teacher will dwell within the village, Buddhas by name desire quietness" - having had the drum circulated, themselves taking torches, they approached the Blessed One.

299. "Having put the Blessed One in front" means having put the Blessed One in front. There the Blessed One, seated in the midst of both monks and lay followers, shines exceedingly, pleasing on all sides, golden-coloured, handsome, beautiful to behold. From the front of the body, golden-coloured rays arising, occupy a space of eighty cubits. From the back of the body. From the right hand. From the left hand, golden-coloured rays arising, occupy a space of eighty cubits. Above, beginning from the tips of the hair, from all the hair whorls, rays the colour of a peacock's neck arising, occupy a space of eighty cubits in the expanse of the sky. Below, from the soles of the feet, coral-coloured rays arising, occupy a space of eighty cubits in the solid earth. Thus all around, the six-coloured Buddha rays, shining, quivering, run about in a space of eighty cubits. All the directions shine forth as if being scattered with golden champaka flowers, as if being sprinkled with streams of golden liquid flowing from a golden pot, as if surrounded by spread golden cloth, and as if covered with the powder of kiṃsuka and kaṇikāra flowers raised by the verambha wind.

The body of the Blessed One too, resplendent with the eighty minor marks, the fathom-radiance, and the thirty-two excellent marks, shines like the expanse of the sky with risen stars, like a blooming lotus grove, like the coral tree of a hundred yojanas in full bloom on every branch, as if surpassing with its splendour the splendour of thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, thirty-two kings of gods, and thirty-two Great Brahmās placed in succession. The monks too who sat surrounding him were all of few wishes, content, secluded, aloof from society, putting forth strenuous energy, speakers, patient of speech, accusers, reprovers of evil, accomplished in morality, accomplished in concentration, accomplished in wisdom, liberation, and the knowledge and vision of liberation. Surrounded by them, the Blessed One shone like a mass of gold encircled by a red blanket, like a golden boat gone into the midst of a grove of red lotuses, like a golden mansion encircled by a coral railing.

The eighty great elders too surrounded him, having put on their cloud-coloured rag-robes, like great elephants armoured with gem-armour, having vomited out lust, having shattered defilements, having unravelled tangles, having cut bonds, unattached to family or group. Thus the Blessed One, himself free from lust, surrounded by those free from lust; free from hate, by those free from hate; free from delusion, by those free from delusion; free from craving, by those free from craving; free from defilements, by those free from defilements; himself enlightened, surrounded by those learned and enlightened - like a filament surrounded by petals, like a pericarp surrounded by filaments, like Chaddanta the king of elephants surrounded by eight thousand elephants, like Dhataraṭṭha the king of swans surrounded by ninety thousand swans, like a wheel-turning monarch surrounded by the divisions of his army, like Sakka the king of gods surrounded by a host of deities, like Hārita the Great Brahmā surrounded by a host of Brahmās - with an incomparable Buddha's appearance and immeasurable Buddha's grace, seated in that assembly, having instructed the Mallas of Pāvā with a talk on the Teaching for much of the night, dismissed them.

And here, the talk on the Teaching should be understood as a miscellaneous talk connected with the thanksgiving for the assembly hall. For at that time the Blessed One, as if bringing down the celestial river, as if drawing out the essence of the earth, as if taking the great rose-apple tree by its top and shaking it, as if squeezing a honeycomb of one yojana with a wheel-press and giving a honey beverage to drink, spoke a miscellaneous talk bringing welfare and happiness to the Mallas of Pāvā.

300. "Silent, completely silent" means whatever direction he surveys, there it is completely silent. "Having surveyed" means having looked here and there with two eyes - the physical eye and the divine eye. For with the physical eye he examined their external deportment. Therein, not even for a single monk was there restlessness of the hands or restlessness of the feet; no one raised his head, no one spoke a word, no one sat dozing. All of them, trained in the three trainings, sat motionless like a lamp flame in a windless place. Thus he examined this deportment of theirs with the physical eye. But having extended the light, with the divine eye, having seen the material phenomenon of the heart, he inspected the morality that had gone within. He saw the morality leading to arahantship of many hundreds of monks, like a lamp burning inside a pot. For those monks were ones who had begun insight practice. Thus, having seen their morality, having placed in his heart the sign found on the surfaces of the eyes of all those monks - namely the appearance of calm faculties and freedom from sloth and torpor - having surveyed the Community of monks, he addressed the Venerable Sāriputta: "My back aches." Why does it ache? For when the Blessed One was making the great striving for six years, there was great bodily suffering. Then afterwards, in the time of old age, a back ailment arose in him.

"Having prepared the double robe" means it is said that on one side of the assembly hall those kings prepared an allowable small bed, thinking "Perhaps the Teacher might lie down." The Teacher too, thinking "What has been used by these in the four postures will be of great fruit," having prepared the double robe there, lay down.

Commentary on the Account of the Divided Jains

301. Regarding what should be said concerning "upon his death" and so on, all that has been stated below already.

302. "Addressed" means: wishing to teach the well-preached Teaching that brings about the appeasement of quarrels and so on, he addressed them.

Commentary on the Ones

303. "Therein" means in that teaching. "Should be recited together" means should be recited by those in unity, should be spoken with unanimous words, with non-contradictory words. "Should not be disputed" means no dispute should be made regarding either the meaning or the phrasing. "One teaching" - wishing to show the flavour of concord in many ways by means of ones, twos, threes and so on, he first said "one teaching." "All beings" means all beings in all existences - in sensual existence and so on, in percipient existence and so on, and in single-aggregate existence and so on. "Sustained by nutriment" - their duration is from nutriment, thus they are "sustained by nutriment." Thus he explains that nutriment, the cause of the duration of all beings, is one teaching rightly proclaimed by our Teacher, having known it as it really is, friends.

But if this is so, does not the statement "The non-percipient being gods are rootless, without nutriment, without contact" and so on contradict this? It does not contradict. For meditative absorption is their nutriment. Even this being so, "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth" - this too is contradicted, one might say; this too is not contradicted. For in that discourse, without qualification, only phenomena having the characteristic of nutriment are called nutriments. Here, however, by way of exposition, condition is called nutriment. For it is proper for a condition to be found for all phenomena. And whatever result it generates, that it brings, so to speak; therefore it is called nutriment. Therefore he said: "I say, monks, that ignorance has nutriment, not that it is without nutriment. And what, monks, is the nutriment of ignorance? 'The five mental hindrances' - thus it should be answered. I say, monks, that the five mental hindrances have nutriment, not that they are without nutriment. And what, monks, is the nutriment of the five mental hindrances? 'Unwise attention' - thus it should be answered." This is what is intended here.

For when condition-nutriment is taken, both the nutriment by way of exposition and the nutriment without qualification - all is taken. Therein, in non-percipient existence, condition-nutriment is found. For when a Buddha has not arisen, those gone forth in the sphere of a sectarian doctrine, having done the preliminary work on the air kasiṇa, having produced the fourth meditative absorption, having emerged from it, think: "Fie on consciousness! Fie, let this consciousness be abhorred! The very absence of consciousness is good indeed, for in dependence on consciousness alone suffering arises conditioned by murder, imprisonment and so on." Having generated the acceptance and preference that "when consciousness is absent, there is nothing," not having fallen away from their meditative absorption, having died, they are reborn in non-percipient existence. Whatever posture one had resolved upon in the human world, having been reborn in that posture, one remains for five hundred cosmic cycles either standing, or sitting, or lying down. Even for beings of such a kind, condition-nutriment is found. For whatever meditative absorption they developed and were reborn through, that itself is their condition. Just as an arrow shot by the force of a bowstring travels as long as the force of the bowstring exists, so they remain as long as the meditative absorption condition exists. When that is exhausted, they fall like an arrow whose force is spent. But as for those beings doomed to hell who are said to be neither living on the fruit of work nor living on the fruit of merit - what is their nutriment? Their nutriment is action itself. If one asks: are there five nutriments? This should not be stated as "five" or "not five." Has it not been said that condition is nutriment? Therefore, by whatever action they were reborn in hell, that itself, being the condition for their duration, is their nutriment. With reference to which this was said: "And he does not die until that evil deed is exhausted."

And here no contention should be made regarding edible food. For even spittle arisen in the mouth accomplishes the function of nutriment for them. For even spittle, having become experienced as unpleasant, is a condition in hell; experienced as pleasant in heaven. Thus in sensual existence there are four nutriments without qualification. In fine-material and immaterial existences, setting aside the unconscious beings, for the rest there are three. For the unconscious beings and for the rest the condition-nutriment - having answered the question "all beings are sustained by nutriment" by means of this nutriment, without making either the handing over as "This, friends" or the raising up again as "There is indeed, friends," he answered the second question "all beings are sustained by activities."

But why did he not hand over and not raise up? If handing over and raising up were done at each and every point, it would be difficult to learn and to recite; therefore he answered the two bound together as one. In this answer too, the very condition stated below is called "activity" because of its preparing its own result. Thus below the nutriment-condition was stated, here the activity-condition - this is the distinction here from the lower one. The Elder Mahāsīva said: "If below nutriment without qualification had been taken, and here nutriment by way of exposition, the distinction would have been obvious when taken thus; but they did not take it so." For it is proper for both what is bound by the senses and what is not bound by the senses to obtain a condition. Without a condition there is no such thing as a phenomenon. Therein, for what is not bound by the senses - grass, trees, creepers and so on - the flavour of earth and the flavour of water is a condition. For when the rain god does not rain, grasses and so on wither; but when it rains, they become green. Thus the flavour of earth and the flavour of water is a condition for them. For what is bound by the senses, ignorance, craving, action, nutriment - such are the conditions. Thus below the condition itself was stated as "nutriment," here as "activity." This itself is the distinction here.

"This, friends" means: friends, having sat at the great terrace of enlightenment, having himself realised through omniscient knowledge, this one teaching was taught by our Teacher. Therein, regarding the one teaching, it should be recited together by all of you, not disputed. "So that this holy life" means so that, for you who are reciting together, this holy life of the Dispensation may be long-lasting. For when one monk has said "There is indeed, friends, one teaching rightly proclaimed. What is that one teaching? All beings are sustained by nutriment. All beings are sustained by activities" - having heard his talk, another will speak it. Of that one too, another - thus by the procedure of successive telling, this holy life, lasting for a long time, will be for the welfare and benefit of the world with its gods. Thus by way of the set of one, the Elder Sāriputta, the General of the Teaching, showed the flavour of concord.

The commentary on the ones is finished.

Commentary on the Dyads

304. Thus, having shown the flavour of concord by way of the set of one, now in order to show it by way of the set of two, he began the teaching again. Therein, in the pair of mentality-materiality, "mentality" means the four immaterial aggregates and Nibbāna. Therein, the four aggregates are mentality in the sense of naming. "In the sense of naming" means in the sense of making a name. For just as Mahāsammata had the name "Mahāsammata" because of being approved by the great multitude, just as mother and father give a son an assigned name thus "Let this one be named Tissa, let this one be named Phussa," or just as a name comes by virtue thus "a preacher of the Teaching, an expert in monastic discipline" - it is not so for feeling and so on. For feeling and so on, like the great earth and so on, arise making their own name. When they have arisen, their name has already arisen. For no one says to arisen feeling "You shall be named feeling," nor is there for it any function of receiving a name for whatever reason; just as when earth has arisen there is no function of receiving a name "You shall be named earth"; when the world-circle, Sineru, the moon, the sun, and the constellations have arisen, there is no function of receiving a name "You shall be named world-circle, you shall be named constellation" - the name has already arisen, a spontaneous concept descends. Thus, when feeling has arisen, there is no function of receiving a name "You shall be named feeling"; when it has arisen, the name "feeling" has already arisen. The same method applies for perception and so on too; for in the past too, feeling was just feeling. Perception. Activities. Consciousness was just consciousness. In the future too. In the present too. But Nibbāna is always just Nibbāna. It is mentality in the sense of naming. And here, in the sense of bending too, the four aggregates are mentality. For they bend towards the object. In the sense of naming, all is also mentality. For the four aggregates bend one another towards the object, and Nibbāna, by being an object-predominance condition, bends blameless phenomena towards itself.

"Materiality" means the four primary elements and the materiality derived from the four primary elements; all that is materiality in the sense of being deformed. The detailed discussion of that should be understood according to the method stated in the Visuddhimagga.

"Ignorance" means not knowing regarding suffering and so on. This too has already been spoken of in detail in the Visuddhimagga. "Craving for existence" means longing for existence. As it is said: "Therein, what is craving for existence? Whatever desire for existence towards existences" and so on.

"View of existence" means "existence" is called the eternal; a view arising by way of eternalism. That is "Therein, what is the view of existence? 'The self and the world will exist' - whatever such view, wrong view" - it has been elaborated in the Abhidhamma by this method and so on. "View of non-existence" means "non-existence" is called annihilation; a view arising by way of annihilation. That too is "Therein, what is the view of non-existence? 'The self and the world will not exist.' Whatever such view, wrong view" - it has been elaborated right there by this method and so on.

"Shamelessness" means the shamelessness expanded thus: "that by which one is not ashamed when one should be ashamed." "Moral fearlessness" means the manner of not fearing expanded thus: "that by which one does not fear when one should fear."

"Shame and moral fear" means shame and moral fear expanded thus: "that by which one is ashamed of what one should be ashamed, one fears what one should fear." Furthermore, here shame is of internal origination, moral fear is of external origination. Shame takes oneself as authority, moral fear takes the world as authority. Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear. But the detailed discussion here has been stated in every way in the Visuddhimagga.

"Being difficult to admonish" means: speech is difficult in this person who grasps in opposition, who delights in contrariness, who is disrespectful - thus he is difficult to admonish; the action of that is dovacassaṃ; the state of that is being difficult to admonish. But in detail this is: "Therein, what is being difficult to admonish? When being spoken to about a legitimate matter, by being difficult to admonish" - thus it has come in the Abhidhamma. That, in meaning, is the aggregate of mental activities. They say: "This is a designation for the four aggregates occurring in this manner." "Evil friendship" means: evil persons such as the faithless and so on are friends of this person - thus he is an evil friend; the state of that is evil friendship. But in detail this is - "Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, unwise. Whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them" - thus it has come. That too should be regarded in meaning as like being difficult to admonish.

Being easy to admonish and good friendship should be understood by the method of the opposite of what has been stated. But both of these are here spoken of as a mixture of mundane and supramundane.

"Skilfulness in what is an offence" means the state of being skilled in offences stated thus: "The five classes of offences are offences, the seven classes of offences are offences. Whatever skilfulness in those offences, wisdom, understanding" - thus stated is the state of being skilled in offences.

"Skilfulness in emerging from an offence" means the wisdom stated thus: "Whatever skilfulness in emergence from those offences, wisdom, understanding" - the wisdom that knows the determination of emergence from offences together with the wording of the legal act.

"Skilfulness in entering a meditative attainment" means: "There is attainment with applied and sustained thought, there is attainment without applied but sustained thought only, there is attainment without applied and sustained thought. Whatever skilfulness in those meditative attainments, wisdom, understanding" - thus stated is the wisdom that knows the determination of absorption together with the preliminary work. "Skilfulness in emerging from a meditative attainment" means the wisdom stated thus: "Whatever skilfulness in emergence from those meditative attainments, wisdom, understanding" - the wisdom that is capable of emerging from the attainment according to the predetermined time, that determines the time of emergence thus: "When the sun has gone this far, I shall arise."

"Skilfulness in the elements" means: "The eighteen elements are the eye-element, etc. the mind-consciousness element. Whatever skilfulness in those elements, wisdom, understanding" - thus stated is the wisdom that determines the intrinsic nature of the eighteen elements, the wisdom of hearing, retention, exploration, and penetration. "Skilfulness in attention" means the wisdom stated thus: "Whatever skilfulness in attention with respect to those elements, wisdom, understanding" - the wisdom of exploration, penetration, and reviewing of those very same elements.

Skilfulness in the sense bases means "the twelve sense bases: the eye sense base, etc. the mind-object sense base. Whatever skilfulness in the sense bases with respect to those sense bases is wisdom, understanding" - thus stated, it is the wisdom of learning, attention, and understanding regarding the twelve sense bases. Further, skilfulness in the elements too operates in learning, attention, hearing, comprehension, penetration, and reviewing; skilfulness in attention too; and skilfulness in the sense bases too. Here, however, this is the distinction: hearing, learning, and reviewing are mundane; penetration is supramundane; comprehension and attention are a mixture of mundane and supramundane. Skilfulness in dependent origination means "with ignorance as condition, activities, etc. thus is the origin" - whatever wisdom, understanding therein" - thus stated, it is the wisdom that operates by way of learning and so on regarding the twelve modes of dependent conditions.

Skilfulness in what is possible means "whatever phenomena are causes and conditions for the arising of whatever phenomena, that is the possibility" - whatever wisdom, understanding therein" - thus stated, it is the wisdom capable of defining what is possible, thus: "having made the eye the sense-base and matter the object, for the arisen eye-consciousness, the eye and matter are both the possibility and the cause." Skilfulness in what is impossible means "whatever phenomena are not causes and not conditions for the arising of whatever phenomena, that is the impossibility" - whatever wisdom, understanding therein" - thus stated, it is the wisdom capable of defining what is impossible, thus: "having made the eye the sense-base and matter the object, ear-consciousness and so on do not arise; therefore, for those, the eye and matter are not the possibility and not the cause." Further, in this dyad: "But to what extent, venerable sir, is it fitting to say 'a monk skilled in what is possible and what is impossible'? Here, Ānanda, a monk understands: 'This is impossible, there is no chance, that a person accomplished in right view should approach any activity as permanent - this is impossible.' But there is indeed the possibility that a worldling should approach any activity as permanent" - the meaning should be understood by this discourse too.

Rectitude means cow-urine crookedness, moon crookedness, and plough-tip crookedness - these are the three kinds of dishonesty. For a certain monk in the first stage of life engages in the twenty-one wrong ways of seeking and the six improper resorts, but in the middle and last stages of life he is one who has shame, is scrupulous, and is eager to train. This is called cow-urine crookedness. One, even in the first stage of life and in the last stage of life, fulfils the fourfold purification morality, is one who has shame, is scrupulous, and is eager to train, but in the middle stage of life is like the former. This is called moon crookedness. One, even in the first stage of life and in the middle stage of life, fulfils the fourfold purification morality, is one who has shame, is scrupulous, and is eager to train, but in the last stage of life is like the former. This is called plough-tip crookedness. One, having abandoned all this crookedness, in all three stages of life is well-behaved, one who has shame, is scrupulous, and is eager to train. His uprightness - this is called rectitude. In the Abhidhamma too it is said - "Therein, what is rectitude? Whatever rectitude, non-crookedness, non-curvedness, non-tortuousness - this is called rectitude." Modesty means "therein, what is modesty? Whoever is ashamed of what should be ashamed of, is ashamed of the attainment of evil unwholesome mental states. This is called modesty" - thus stated, it is the state of having shame.

Patience means "therein, what is patience? Whatever patience, tolerance, endurance, non-ferocity, non-harshness, pleasure of consciousness" - thus stated, it is the patience of endurance. Meekness means "therein, what is meekness? Whatever bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression. This is called meekness. All restraint by morality is also meekness" - thus stated, it is the state of being well-disposed.

Softness of speech means "therein, what is softness of speech? Having abandoned whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing to many people and agreeable to many people. Whatever smooth speech there, kindly speech, non-harsh speech. This is called softness of speech" - thus stated, it is the state of being friendly and gentle. Hospitality means this world community has a deficiency in two respects, namely in material things and in the teaching; the covering over of that deficiency so that it is not apparent, just as with a covering for a chair, is the hospitable welcoming with material things and with the teaching. In the Abhidhamma too it is said: "Therein, what is hospitality? Hospitality with material things and hospitality with the teaching. Here someone is hospitable either with hospitality through material things or with hospitality through the teaching. This is called hospitality." And here, assistance with material things is called hospitality with material things. For one practising that, it is proper to give even without taking the best portion for oneself, to parents, to one who frequents monks, to a steward, to a king, and to thieves. For when given after having been touched, kings and thieves may even cause harm and may even bring about the destruction of life; but when given without having been touched, they are delighted. And here the stories of the thief and the elephant and so on should be related. Those are expanded in the Samantapāsādikā, the commentary on the Vinaya. Carefully giving recitation, explanation of the Pāḷi text, and speaking a talk on the teaching - thus assistance with the teaching is called hospitality with the teaching.

"Non-violence" means both compassion and the preliminary part of compassion. And this too was said - "Therein, what is non-violence? Whatever compassion towards beings, compassionate feeling, the state of being compassionate, liberation of mind through compassion - this is called non-violence." "Purity" means the state of purity by way of both friendliness and the preliminary part of friendliness. And this too was said - "Therein, what is purity? Whatever friendliness towards beings, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called purity."

"Forgetfulness" means separation from mindfulness, as it is said: "Therein, what is forgetfulness? Whatever absence of mindfulness, absence of recollection, absence of mindfulness, not keeping in mind, not retaining, floating about, forgetting - this is called forgetfulness." "Lack of full awareness" means: "Therein, what is lack of full awareness? Whatever not knowing, non-seeing, bar of ignorance, delusion, unwholesome root" - thus stated, it is just ignorance itself. Mindfulness is just mindfulness itself. Full awareness is knowledge.

"Not guarding the doors of the sense faculties" means: "Therein, what is not guarding the doors of the sense faculties? The failure of sense restraint expanded by the method beginning with 'Here someone, having seen a form with the eye, is one who grasps at signs.'" "Immoderation in eating" means: "Therein, what is immoderation in eating? Here someone, without reflection, unwisely takes food for amusement, for intoxication, for adornment, for beautification. Whatever discontent, immoderation, non-reflection in eating there" - thus has come the state of immoderation in eating. The immediately following pair should be understood by the method of the stated opposite.

"Power of reflection" means: "Therein, what is the power of reflection? Whatever wisdom, understanding" - thus expanded, it is the knowledge that is unshakeable by non-reflection. "Power of meditative development" means the power arisen in one who develops. In meaning, headed by the enlightenment factor of energy, there are seven factors of enlightenment. And this too was said - "Therein, what is the power of meditative development? Whatever is the practice, the development, the cultivation of wholesome mental states - this is called the power of meditative development. The seven factors of enlightenment are the power of meditative development."

"Power of mindfulness" means just mindfulness itself, by way of unshakeability regarding forgetfulness. "Power of concentration" means just concentration itself, by way of unshakeability regarding restlessness. Serenity is concentration. Insight is wisdom. Serenity itself, having taken that mode, by way of the sign of serenity that is to be further continued, is the sign of serenity; for the sign of exertion too, the same method applies. Exertion is energy. Non-distraction is unified focus of mind. But by these six pairs - mindfulness and full awareness, power of reflection and power of meditative development, power of mindfulness and power of concentration, serenity and insight, sign of serenity and sign of exertion, exertion and non-distraction - and by the pair of accomplishment in morality and accomplishment in right view that follows, phenomena that are a mixture of mundane and supramundane have been spoken of.

"Failure in morality" means "therein, what is failure in morality? Bodily transgression, etc. All immorality is failure in morality" - thus stated, it is non-restraint that destroys morality. "Failure in view" means "therein, what is failure in view? There is not what is given, there is not what is sacrificed" - thus transmitted, it is wrong view that destroys right view.

"Accomplishment in morality" means "therein, what is accomplishment in morality? Bodily non-transgression" - thus, it is the very meekness previously stated; because of the achieving and fulfilling of morality, it is called "accomplishment in morality." And here, "all restraint by morality is accomplishment in morality" - this is stated for the purpose of exhausting the mental aspect. "Accomplishment in right view" means "therein, what is accomplishment in right view? There is what is given, there is what is sacrificed, etc. Having realised them by direct knowledge themselves, they proclaim - whatever such wisdom, understanding" - thus transmitted, it is knowledge that has become the fulfilment of view.

"Purification of morality" means morality that is able to cause one to reach purification. But in the Abhidhamma this is analysed thus: "therein, what is purification of morality? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression - this is called purification of morality." "Purification of view" means vision that is able to cause one to reach purification. But in the Abhidhamma this is stated thus: "therein, what is purification of view? Knowledge of the ownership of actions, knowledge conforming to truth, knowledge of one possessing the path, knowledge of one possessing fruition" - thus it is stated. And here, the threefold misconduct, whether done by oneself or done by another, is not called one's own because it destroys welfare. Good conduct is called one's own because it produces welfare - knowing thus is called knowledge of the ownership of actions. Having established themselves in that, having accumulated much action leading to the round of rebirths, those who attained arahantship easily and happily have passed beyond the path of counting. But insight knowledge is in accordance with conventional truth and does not go against ultimate truth - therefore it is called knowledge conforming to truth.

In "purification of view and striving in accordance with one's view," here "purification of view" is spoken of as knowledge and vision. "And striving in accordance with one's view" means the energy associated with that itself. Furthermore, by the first term, the knowledge of the four paths. By the latter term, the energy associated with that. But in the Abhidhamma: "purification of view indeed means whatever wisdom, understanding, non-delusion, investigation of phenomena, right view. And striving in accordance with one's view means whatever mental arousal of energy, right effort" - thus this pair is analysed.

In "spiritual urgency and, in situations that arouse spiritual urgency," here "spiritual urgency means fear of birth, fear of ageing, fear of illness, fear of death" - thus it is the knowledge of seeing birth and so on as peril. "A situation that arouses spiritual urgency" means birth, ageing, illness, and death. For these four are called situations that arouse spiritual urgency because they are the cause for the arising of spiritual urgency, thus: birth is suffering, ageing is suffering, illness is suffering, death is suffering. "And thorough striving for one who is spiritually stirred" means the methodical striving of one in whom spiritual urgency has arisen. "Here a monk generates desire for the non-arising of unarisen evil unwholesome mental states" - thus transmitted, this is the designation for energy.

"Non-contentment in regard to wholesome qualities" means whatever is the desire for more of one who is not content with the development of wholesome mental states. For a person endowed with that, having fulfilled morality, produces meditative absorption. Having obtained meditative absorption, he begins insight meditation. One who has begun insight does not stop midway without attaining arahantship. "And unremittingness in striving" means whatever is described as "attentive practice, persevering practice, steady practice, unsluggish conduct, not abandoning desire, not abandoning responsibility, repetition, development, cultivation in the development of wholesome mental states" - thus stated, it is the non-turning back without attaining arahantship in the striving that has been undertaken by way of the practice of wakefulness, having divided the night and day into six portions.

"True knowledge" means the three true knowledges. "Liberation" means two kinds of liberation - the disposition of consciousness, and Nibbāna. And here, the eight meditative attainments are called "disposition" because of being well released from the mental hindrances and so on. Nibbāna should be understood as "liberation" because of being released from all that is conditioned.

"Knowledge of destruction" means knowledge in the noble path that effects the destruction of mental defilements. "Knowledge of non-arising" means knowledge in the noble fruition that has arisen at the conclusion of the non-arising of the mental defilements to be destroyed by each respective path, or that has become non-arising by way of conception. Therefore it is said: "Knowledge of destruction means the knowledge of one possessing the path. Knowledge of non-arising means the knowledge of one possessing fruition." "These indeed, friends" and so on should be construed by the very method stated in the set of ones. Thus by way of thirty-five dyads, the Elder showed the flavour of concord.

The commentary on the dyads is finished.

Commentary on the Triads

305. Thus, having shown the flavour of concord by way of the set of two, now in order to show it by way of the set of three, he began again. Therein, "one is greedy" (lubbhati) thus it is greed (lobha). It is both unwholesome and a root, or it is the root of unwholesome states, thus it is an unwholesome root. "One becomes corrupted" (dussati) thus it is hate (dosa). "One is deluded" (muyhati) thus it is delusion (moha). By the method of their opposites, non-greed and so on should be understood.

Badly practised conduct, or deformed conduct, thus they are misconduct. Misconduct by body, or misconduct occurring from the body, thus it is bodily misconduct. The same method applies in the remaining ones too. Well practised conduct, or beautiful conduct, thus they are good conduct. Both these two triads should be spoken of either by way of regulation or by way of courses of action. By way of regulation first: the transgression of a training rule laid down regarding the body door is bodily misconduct. Non-transgression is bodily good conduct. The transgression of a training rule laid down regarding the verbal door is verbal misconduct; non-transgression is good verbal conduct. The transgression itself of a training rule laid down in both respects is mental misconduct; non-transgression is good mental conduct. This is the discussion by way of regulation. But the three volitions beginning with killing living beings, arisen at the body door or at the verbal door, are bodily misconduct. The four volitions beginning with lying are verbal misconduct. Covetousness, anger, and wrong view - these three states associated with volition are mental misconduct. The three volitions arisen in one abstaining from killing living beings and so on, as well as the abstinences, are bodily good conduct. The four volitions of one abstaining from lying and so on, as well as the abstinences, are good verbal conduct. Non-covetousness, non-anger, and right view - these three states associated with volition are good mental conduct. This is the discussion by way of courses of action.

Applied thought connected with sensuality is sensual thought. Applied thought connected with anger is thought of anger. Applied thought connected with violence is thought of violence. Among those, two arise regarding beings as well as regarding activities. For sensual thought arises in one who thinks about dear and agreeable beings or activities. Thought of anger arises regarding not dear and disagreeable beings or activities, having become angry, from the time of looking up to the point of destruction. Thought of violence does not arise regarding activities. For there is no such thing as an activity that can be made to suffer. But it arises regarding beings at the time of thinking "May these beings be killed, or annihilated, or destroyed, or may they not exist!"

Applied thought connected with renunciation is the thought of renunciation. That is of the sensual-sphere in the preliminary stage of foulness. It is of the fine-material-sphere in the meditative absorption on foulness. Having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. Applied thought connected with non-anger is the thought of non-anger. That is of the sensual-sphere in the preliminary stage of friendliness. It is of the fine-material-sphere in the meditative absorption of friendliness. Having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. Applied thought connected with non-violence is the thought of non-violence. That is of the sensual-sphere in the preliminary stage of compassion. It is of the fine-material-sphere in the meditative absorption of compassion. Having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. When non-greed is the lead, then the other two are following it. When friendliness is the lead, then the other two are following it. When compassion is the lead, then the other two are following it. The thought of sensuality and so on should be understood according to the method already stated. For this is merely a matter of teaching. But as regards meaning, there is no difference between sensual thought and so on and thought of sensuality and so on.

Perception connected with sensuality is perception of sensuality. Perception connected with anger is perception of anger. Perception connected with violence is perception of violence. The manner of arising of those too should be understood as for sensual thought and so on. For these are indeed associated with those. Perception of renunciation and so on too are indeed associated with thought of renunciation and so on. Therefore the state of being of the sensual-sphere and so on of those too should be understood in the same way.

Regarding the sensual element and so on: "Reasoning, applied thought, wrong thought connected with sensuality. This is called the sensual element. All unwholesome mental states too are the sensual element" - this is the sensual element. "Reasoning, applied thought, wrong thought connected with anger. This is called the element of anger. Regarding the ten grounds of resentment, resentment of the mind, repulsion, displeasure of the mind" - this is the element of anger. "Reasoning, applied thought, wrong thought connected with violence. This is called the violence element. Here a certain one harasses beings with the hand or with a clod or with a stick or with a knife or with a rope or with some other thing" - this is the violence element. Therein there are two discussions: the all-inclusive and the unmixed. Therein, when the sensual element is grasped, the other two are grasped as well, but having extracted from that, he shows "this is the element of anger, this is the violence element" - this is called the all-inclusive discussion. But when speaking of the sensual element, the Blessed One, having set aside the element of anger in the place of the element of anger and the violence element in the place of the violence element, spoke of the remainder as called the sensual element - this is called the unmixed discussion.

Regarding the renunciation element and so on: "Reasoning connected with renunciation, applied thought, right thought. This is called the renunciation element. All wholesome mental states are the renunciation element" - this is the renunciation element. "Reasoning connected with non-anger, etc. This is called the non-anger element. Whatever friendliness towards beings, etc. The liberation of mind through friendliness" - this is the non-anger element. "Reasoning connected with non-violence, etc. This is called the non-violence element. Whatever compassion towards beings, etc. The liberation of mind through compassion" - this is the non-violence element. Here too, two discussions should be understood by the method already stated.

"Another three elements" means yet another three elements in the sense of emptiness. Among those: "Therein, what is the sensual element? From below, making the Avīci hell the limit" - sensual existence expanded thus is called the sensual element. "From below, making the Brahma world the limit, making the gods reborn in the plane of infinite space the limit" - however, fine-material and immaterial existences expanded thus are the other two elements. For where the element has come, it should be defined by existence. Where existence has come, it should be defined by element. Here the definition has been stated by existence. Regarding the fine-material element and so on, the fine-material and immaterial elements are just fine-material and immaterial existences. By the cessation element, Nibbāna is stated.

Regarding the inferior and so on, "inferior element" means the twelve unwholesome arisings of consciousness. The remaining phenomena of the three planes are the middling element. The nine supramundane states are the superior element.

"Sensual craving" means lust for the five strands of sensual pleasure. However, lust in fine-material and immaterial existences - lust accompanied by attachment to jhāna and the eternalist view, longing by way of existence - is craving for existence. Lust accompanied by the annihilationist view is craving for non-existence. Furthermore, setting aside the latter pair of cravings, the remaining craving is called sensual craving. As it is said: "Therein, what is craving for existence? Lust accompanied by the view of existence, passion, mental passion. This is called craving for existence. Therein, what is craving for non-existence? Lust accompanied by the annihilationist view, passion, mental passion - this is called craving for non-existence. The remaining craving is sensual craving." Again, regarding sensual craving and so on, lust for the five strands of sensual pleasure is sensual craving. Desire and lust in fine-material and immaterial existences are the other two cravings. In the Abhidhamma, however, these are expanded thus: "Connected with the sensual element, etc. Connected with the immaterial element" - thus expanded. What does he show by this turn? Since all phenomena of the three planes are bases for craving in the sense of being enticing, he shows that, having subsumed all craving under sensual craving, then having extracted from that, the other two cravings. Regarding craving for fine-material existence and so on, desire and lust in fine-material existence is craving for fine-material existence. Desire and lust in immaterial existence is craving for immaterial existence. Lust accompanied by the annihilationist view is craving for cessation.

In the triad of mental fetters, they fetter and bind in the round of rebirths - thus they are mental fetters. A view regarding the body that has the division of matter and so on, or a view existing in the body - thus it is identity view. Investigating by means of it, one is troubled and is not able to reach a conclusion - thus it is sceptical doubt. One adheres to morality and ascetic austerities - thus it is adherence to moral rules and austerities. But as regards meaning, the view with twenty bases that has come by the method beginning with "one regards matter as self" is called identity view. The doubt with eight bases that has come by the method beginning with "one is uncertain about the Teacher" is called sceptical doubt. "Here a certain one, thinking 'purification is by morality, purification is by ascetic austerity, purification is by moral rules and austerities,' adheres to morality, adheres to ascetic austerity, adheres to moral rules and austerities. Whatever such view, wrong view" - the grasping through perversion that has come by this method and so on is called adherence to moral rules and austerities.

"Three mental corruptions" - here, mental corruptions either in the sense of having long been dwelling or in the sense of flowing. Therein, "A first point, monks, is not discerned of ignorance: 'Before this, ignorance did not exist, then afterwards it came into being'"; "A first point, monks, is not discerned of craving for existence, of the view of existence: 'Before this, the view of existence did not exist, then afterwards it came into being'" - thus, for now, mental corruptions should be understood in the sense of having long been dwelling. From the eye towards visible forms it flows, leaks, streams, proceeds. From the ear towards sounds. From the nose towards odours. From the tongue towards flavours. From the body towards tangible objects. From the mind towards mental objects it flows, leaks, streams, proceeds - thus they should be understood as mental corruptions in the sense of flowing.

But in the Pāḷi, in some places two mental corruptions have come: "mental corruptions pertaining to the present life and mental corruptions pertaining to the future life"; in some places "There are, monks, three mental corruptions. Mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance" - three. In the Abhidhamma, those very same together with the mental corruption of wrong view make four. In the Nibbedhika exposition: "There are, monks, mental corruptions leading to hell, there are mental corruptions leading to the animal realm, there are mental corruptions leading to the sphere of ghosts, there are mental corruptions leading to the human world, there are mental corruptions leading to the world of gods" - thus five. In the Āhuneyya Sutta of the Book of Sixes: "There are, monks, mental corruptions to be abandoned by restraint, there are mental corruptions to be abandoned by using, there are mental corruptions to be abandoned by avoidance, there are mental corruptions to be abandoned by endurance, there are mental corruptions to be abandoned by removal, there are mental corruptions to be abandoned by meditative development" - thus six. In the Sabbāsava exposition, those very same together with those to be abandoned by seeing make seven. But in this Saṅgīti Sutta, three. Therein, the lust for the five strands of sensual pleasure stated thus "whatever sensual desire towards sensual pleasures" is called the mental corruption of sensuality. The lust accompanied by the eternalist view stated thus "whatever desire for existence towards existences," or the longing by way of existence, is called the mental corruption of existence. The ignorance that has come by the method beginning with "not knowing regarding suffering" is called the mental corruption of ignorance. Sensual existence and so on have been stated by way of the sensual element and so on.

Among the sensual seeking and so on: "Therein, what is sensual seeking? Whatever sensual desire, sensual attachment towards sensual pleasures, this is called sensual seeking" - the lust of seeking sensual pleasures thus stated is called sensual seeking. "Therein, what is seeking existence? Whatever desire for existence, attachment to existence towards existences, this is called seeking existence" - the lust of seeking existence thus stated is called seeking existence. "Therein, what is seeking the holy life? 'The world is eternal,' or etc. 'The Tathāgata neither exists nor does not exist after death,' or whatever such view, wrong view, grasping through perversion, this is called seeking the holy life" - the view of seeking the holy life that is considered as the holy life by those who hold wrong views, thus stated, is called seeking the holy life. And not only lust for existence and wrong view, but also action co-existent with them is itself seeking. For this has been said: "Therein, what is sensual seeking? Sensual lust, co-existent unwholesome bodily action, verbal action, mental action - this is called sensual seeking. Therein, what is seeking existence? Lust for existence, co-existent unwholesome bodily action, verbal action, mental action - this is called seeking existence. Therein, what is seeking the holy life? Extreme-grasping view, co-existent unwholesome bodily action, verbal action, mental action - this is called seeking the holy life."

Regarding discriminations, in such passages as "What sort of person do they call virtuous, what sort of person do they call wise," discrimination means mode and appearance. In such passages as "Case of knowledge in one way, cases of knowledge in two ways," it is a portion. In such passages as "The discrimination 'I am superior,'" discrimination means conceit. Here that is what is intended. For conceit is called discrimination because it discriminates by way of superiority and so on. By "I am superior," three conceits are stated by way of the superior, the equal, and the inferior. For the equal and the inferior too, the same method applies.

For this conceit is threefold towards a superior, threefold towards an equal, and threefold towards an inferior - thus it is ninefold. Therein, the conceit "I am superior" towards a superior arises in kings and in those gone forth.

For a king, by reason of his country or his wealth and vehicles, produces this conceit thinking "Who is there equal to me?" One gone forth too, by reason of his morality and ascetic practices and so on, produces this conceit thinking "Who is there equal to me?" The conceit "I am equal" towards a superior also arises in those very same persons. For a king, by reason of his country or his wealth and vehicles, produces this conceit thinking "What difference is there between me and other kings?" One gone forth too, by reason of his morality and ascetic practices and so on, produces this conceit thinking "What difference is there between me and another monk?" The conceit "I am inferior" towards a superior also arises in those very same persons. For a king whose country or wealth and vehicles and so on are not very well accomplished, he produces this conceit thinking "Being called a king is merely a conventional expression for me; what kind of king am I?" One gone forth too, of little material gain and honour, produces this conceit thinking "That I am a preacher of the Teaching, very learned, a great elder - this is mere talk; what kind of preacher of the Teaching am I, what kind of learned person, what kind of great elder, when I have no material gain and honour?"

The conceit "I am superior" towards an equal and so on arise in ministers and the like. For a minister or a provincial official, by reason of his wealth, vehicles, and conveyances and so on, produces these conceits thinking either "What other royal servant is there equal to me?" or "What difference is there between me and others?" or "Minister is merely a name for me; I do not even have enough for food and clothing; what kind of minister am I?"

The conceit "I am superior" towards an inferior and so on arise in slaves and the like. For a slave, through his mother's side or his father's side, produces these conceits thinking either "What other slave is there equal to me? Others, being unable to make a living, became slaves on account of their bellies, but I am superior because I have come by lineage," or "By the state of being a slave of pure lineage on both sides, what difference is there between me and such-and-such a slave?" or "I have come to slavery by reason of my belly, but on the side of my mother and father, there is no ground for my being a slave; what kind of slave am I?" And just as a slave, so too refuse-removers, outcasts, and the like produce these very conceits.

And here, the conceit "I am superior" towards a superior, the conceit "I am equal" towards an equal, and the conceit "I am inferior" towards an inferior - these three conceits are called conceits in accordance with reality and are to be destroyed by the path of arahantship. The remaining six conceits are called conceits not in accordance with reality and are to be destroyed by the first path.

"Three periods" means three times. In such passages as "the past period" and so on, there are two methods: the method of the discourses and the method of the Abhidhamma. According to the method of the discourses, what is before conception is called the past period. What is after death is called the future period. Together with death and conception, what is in between them is called the present period. According to the method of the Abhidhamma, in the three moments, what is beyond the moment of dissolution is called the past period. What is before the moment of arising is called the future period. The triad of moments is called the present period. And this division into past and so on belongs to phenomena, not to time. But with reference to phenomena divided into past and so on, it should be understood that time, though not existing in the ultimate sense here, is spoken of by that very conventional expression.

"Three ends" means three portions. For in such passages as "Within the waistband it decays," "end" means the inside itself. In such passages as "This itself is the end of suffering," "end" means the further portion. In "This is the lowest, monks, of livelihoods," here "end" means the state of being inferior. In such passages as "Identity, friend, is the first end," "end" means portion. Here portion is intended. "Identity" means the five aggregates of clinging. "The origin of identity" means the former craving that produced them. "The cessation of identity" means Nibbāna, which is the non-continuance of both. But the path, because it is the means for the achievement of cessation, should be understood as being included when cessation is included.

"Suffering as suffering" means the state of suffering that is actual suffering. This is the name for unpleasant feeling. "Suffering due to activities" means the state of suffering by virtue of being activities. This is the name for neither-unpleasant-nor-pleasant feeling. For that, being conditioned, is oppressed by arising, ageing, and dissolution; therefore, because of the absence of the intrinsic nature of other kinds of suffering, it is called "suffering due to activities." "Suffering due to change" means the state of suffering upon change. This is the name for pleasant feeling. For when pleasure changes, suffering arises; therefore pleasure is called "suffering due to change." Furthermore, setting aside unpleasant feeling and pleasant feeling, all phenomena of the three planes should be understood as suffering due to activities, from the statement "all activities are suffering."

"With fixed course of the wrong path" means having become of wrong nature, it is fixed. This is the name for heinous action together with wrong view with fixed destination. Fixed in the nature of rightness is "with fixed course of the right path." This is the name for the four noble paths. "Not fixed" means undetermined. This is the name for the remaining phenomena.

"Three darknesses" - from the statement "darkness, blindness, confusion, the mental flood of ignorance, great peril," ignorance is called darkness. Here, however, sceptical doubt is stated under the heading of ignorance. "Referring to" means on account of. "Is uncertain" means produces uncertainty. "Doubts sceptically" means searching, one encounters difficulty; one is not able to reach a conclusion. "Does not resolve upon it" means one is not able to resolve upon that. "Is not confident" means one is not able to establish confidence referring to that.

"Things not needing to be guarded" means things that need not be guarded. It explains that there is no separate function of guarding at each of the three doors; all are guarded by mindfulness alone. "There is not for the Tathāgata" means: "This bodily misconduct has suddenly arisen in me; I guard this, I conceal it, so that another does not know of it" - there is no such bodily misconduct of the Tathāgata that needs to be guarded. The same method applies in the remaining ones too. But are the bodily conduct and so on of the remaining ones who have eliminated the mental corruptions impure? They are not impure. But they are not pure like those of the Tathāgata. For one of little learning who has eliminated the mental corruptions, although he does not commit a worldly fault, yet through not being skilled in regulations, he commits offences at the body door of such kinds as building a dwelling, building a hut, sharing a dwelling, and sharing a sleeping place. He commits offences at the verbal door of such kinds as matchmaking, conveying messages, speaking more than five or six words, and announcing a genuine attainment. By way of consenting to what has been deposited, he commits the offence of accepting money at the mind door; for even for one who has eliminated the mental corruptions, one similar to the General of the Teaching, mental misconduct arises at the mind door by way of being subject to reproof.

For in the Cātuma affair, when Sāriputta and Moggallāna were dismissed together with five hundred monks, and when the Sakyans of Cātumā had asked forgiveness of the Blessed One on their behalf, the Elder, when asked by the Blessed One "What occurred to you, Sāriputta, when the Community of monks was dismissed by me?" thought: "I was dismissed by the Teacher because of the inexperience of the assembly." Having produced the thought "From now on I shall not exhort others," he said: "Thus indeed, venerable sir, it occurred to me: the Community of monks was dismissed by the Blessed One; now the Blessed One will dwell living at ease, devoted to pleasant abiding in the present life; we too will now dwell living at ease, devoted to pleasant abiding in the present life."

Then the Teacher, imputing reproof regarding that mental misconduct, said: "Wait, Sāriputta; indeed, Sāriputta, you should not again produce such a thought." Thus, even the mere thought "I shall not exhort others, I shall not instruct others" constituted what is called mental misconduct for the Elder. But for the Blessed One there is not even this much, and this is not wonderful. For one who has attained omniscience, there should be no misconduct. Even while standing on the plane of a Bodhisatta and practising striving for six years, it did not occur for him. Even when the skin of his belly had clung to his backbone, even when doubt was arising among the deities that "the ascetic Gotama has died," even when being told by Māra the Evil One "Siddhattha, why do you exhaust yourself? It is possible both to enjoy wealth and to make merit" - not even the mere thought "I shall enjoy wealth" arose. Then Māra, having followed him for six years during the time of the Bodhisatta and for one year during the time of the Buddha, not seeing any fault, having said this, departed:

Furthermore, the absence of misconduct of the Blessed One should be understood by means of the eighteen qualities of a Buddha as well. The eighteen qualities of a Buddha are: there is no bodily misconduct of the Tathāgata, there is no verbal misconduct, there is no mental misconduct; regarding the past, the Buddha's knowledge is unobstructed; regarding the future and the present, the Buddha's knowledge is unobstructed; all bodily action follows the Buddha, the Blessed One's knowledge; all verbal action, all mental action follows the Buddha, the Blessed One's knowledge; there is no deterioration of desire, there is no deterioration of energy, there is no deterioration of mindfulness, there is no jesting, there is no fun, there is no wavering, there is no hastiness, there is no uninvolved mind, there is no unwholesome consciousness.

"Possessions" means impediments. "Lust is a possession" means lust, when arising, binds beings and obstructs them; therefore it is called a possession. The same method applies in the other two as well.

"Fire" means fire in the sense of burning. "The fire of lust" means lust, when arising, burns and scorches beings; therefore it is called fire. The same method applies to the others as well. Therein, the stories: a certain young nun, having gone to the Observance hall at the Cittalapabbata monastery, stood looking at a figure of a door-guardian. Then lust arose within her. She, having been consumed by that very lust, died. The nuns, as they were leaving, said: "This young one is standing there; summon her." One, having gone, saying "Why are you standing here?" grasped her by the hand. As soon as she was grasped, she turned over and fell down. This is the story illustrating the burning nature of lust. But for the burning nature of hate, the gods corrupted by mind should be considered. For the burning nature of delusion, the gods corrupted by play should be considered. For through the influence of delusion, there is forgetfulness of mindfulness for them. Therefore, through the influence of play, having let the time for food pass, they die.

Regarding "the fire worthy of offerings" and so on: "āhuna" means honour; "they deserve honour" thus they are "worthy of offerings." For mother and father deserve honour because of their great helpfulness to their children. Children who act wrongly towards them are reborn in hell and so on. Therefore, although mother and father do not themselves burn, they are conditions for burning. Thus, in the sense of burning, they are called "the fire worthy of offerings." This meaning should be illustrated by the story of Mittavindaka -

For Mittavindaka, told by his mother "Dear son, today, having become an observer of the Observance, listen to the hearing of the Teaching the whole night at the monastery, and I shall give you a thousand," out of greed for wealth, having undertaken the Observance, having gone to the monastery, having considered "This place is safe from every quarter," having lain down beneath the Teaching seat, having slept the whole night, went home. His mother, right early, having cooked rice gruel, offered it to him. He, having taken the thousand, drank it. Then this occurred to him - "I shall accumulate wealth." He wished to plunge into the ocean by boat. Then his mother restrained him, saying "Dear son, in this family there is wealth of forty ten millions; enough with going." He, not heeding her words, went on regardless. His mother stood in front of him. Then, having become angry, thinking "She stands in front of me," having struck her with his foot, having stepped over her as she fell, he went away.

His mother, having got up, said "Having done such an action to a mother like me, do you think there will be happiness for you in the place where you have gone? Such is your perception indeed, my son." As he was going, having boarded a boat, on the seventh day the boat stood still. Then those people said "Surely there is an evil person here; give out the voting tickets." The voting ticket, being distributed, fell to him alone three times. They, having given him a raft, cast him into the ocean. He, having gone to an island, experiencing success together with mansion-dwelling female ghosts, even though being told by them "Do not go further, do not go further," seeing success double and double, gradually saw one bearing a razor-wheel. That wheel appeared to him like a lotus flower. He said to him - "Hey, give me this lotus adorned by you." "This is not a lotus, master; it is a razor-wheel." He, having said "You are deceiving me; as if I have never seen a lotus before," said "You, having anointed yourself with red sandalwood, do not wish to give me the lotus flower you have adorned yourself with." He thought "This one too, having done an action similar to mine, wishes to experience its fruit." Then, having said "Well then, fellow," he placed the wheel on his head. Therefore it was said -

For the man destroyed by desire, the wheel revolves upon his head."

"Householder" means the master of a house. He is very helpful to a woman by providing bedding, clothing, ornaments, and so on. A woman who commits adultery against him is reborn in hell and so on; therefore he too is called the householder's fire in the sense of burning, by the former method.

Therein the story - In the time of the Buddha Kassapa, the wife of a lay follower who was a stream-enterer was an adulteress. He, having seen that with his own eyes, said "Why do you do thus?" She, having said "If I do such a thing, let this dog eat me, tearing me apart," having died, was reborn as a mansion-dwelling spirit at the Kaṇṇamuṇḍaka lake. By day she experiences success; by night, suffering. At that time the king of Bārāṇasī, going hunting, having entered the forest, gradually arrived at the Kaṇṇamuṇḍaka lake and experiences success together with her. She, having deceived him, experiences suffering at night. He, having known, thinking "Where indeed does she go?" having gone following behind step by step, standing not far away, having seen one dog that had come out from the Kaṇṇamuṇḍaka lake eating her making a "crunch crunch" sound, cut it in two with a sword. There were two. When cut again, four. When cut again, eight. When cut again, there were sixteen. She said "What are you doing, husband?" He said "What is this?" She said "Without doing thus, having spat a lump of spittle on the ground, rub it with your foot." He did so. The dogs disappeared. On that day her action was exhausted. The king, having become remorseful, began to go. She said "My action is exhausted, husband; do not go." The king went without even hearing.

"The fire worthy of gifts" - here, "offering" means the four requisites; the Community of monks is worthy of gifts. He is very helpful by urging laypeople towards wholesome qualities such as the three refuges, the five precepts, the ten precepts, attendance upon mother and father, and attendance upon righteous ascetics and brahmins; laypeople who have wrongly practised, having reviled and abused the Community of monks, are reborn in hell and so on; therefore he too is called the fire worthy of gifts in the sense of burning, by the former method. For the elucidation of this meaning, the story of Revatī in the Vimānavatthu should be expanded.

"The threefold classification of matter" - here "threefold" means in three portions. "Classification" means classification is fourfold by way of birth, co-birth, function, and reckoning. Therein, that beginning with "Let all the warriors come" is classification by birth. That beginning with "All the Kosalans" is classification by co-birth. That beginning with "All the elephant riders" is classification by function. "To which aggregate reckoning does the eye sense base go?" "The eye sense base goes to the reckoning of the aggregate of matter." If the eye sense base is included by the aggregate of matter - this is classification by reckoning, and that is what is intended here. Therefore "the threefold classification of matter" means the reckoning of matter in three portions - this is the meaning.

Among those beginning with "manifest" and so on, "together with manifestation" means together with the manifestation termed eye-consciousness, which occurs with reference to itself - thus it is "manifest." Because of being capable of impinging upon the eye, "together with impingement" - thus it is "impinging." That, in meaning, is just the visible form sense base. That termed eye-consciousness is not its manifestation - thus it is "non-manifest." Because of being capable of impinging upon the ear and so on, "together with impingement" - thus it is "impinging." That, in meaning, is the nine sense bases beginning with the eye sense base. The aforesaid kind is not its manifestation - thus it is "non-manifest." It has no impingement - thus it is "non-impinging." That, in meaning, is the remaining subtle matter, setting aside the ten sense bases.

"Three activities" means they construct, they make into a heap, both co-arisen phenomena and resultant phenomena in the future state - thus they are "activities." "It constructs" - thus it is a "volitional activity." A meritorious volitional activity is a meritorious volitional activity.

"Therein, what is the meritorious volitional activity? Wholesome volition belonging to the sensual-sphere and fine-material-sphere, consisting of giving, consisting of morality, consisting of meditative development" - this is the designation for the thus-stated eight sensual-sphere wholesome great consciousness volitions and the five fine-material-sphere wholesome volitions. And here, those consisting of giving and morality are only eight volitions. Those consisting of meditative development are even thirteen. For just as one reciting a well-practised teaching, having gone past one or two connections, does not know it, but afterwards, attending to it, knows it - just so, for one performing the preliminary work on a circular meditation object, for one reviewing a well-practised meditative absorption, there is also meditative development dissociated from knowledge. Therefore it was said "those consisting of meditative development are even thirteen."

Therein, among those consisting of giving and so on: "Whatever volition, willing, the state of intending that arises referring to giving, with giving as the chief concern - this is called the meritorious volitional activity consisting of giving. Referring to morality, referring to meditative development, with meditative development as the chief concern, whatever volition, willing, the state of intending that arises - this is called the meritorious volitional activity consisting of meditative development" - this is the teaching in brief.

But regarding the four requisites such as robes and so on, or the six objects such as forms and so on, or the ten bases of giving such as food and so on, for one giving this and that, the volition occurring at three times - in the preliminary stage beginning from the production of those things, at the time of relinquishment, and afterwards in recollecting with a mind of pleasure - is called "consisting of giving." But for one going to the monastery thinking "I shall go forth for the purpose of fulfilling morality," for one going forth having brought his wish to its summit, for one attending thus "I have indeed gone forth, good, good!", for one exercising restraint in the Pātimokkha, for one reviewing the requisites such as robes and so on, for one exercising restraint of the eye-door and so on regarding forms and so on that have come within range, and for one purifying his livelihood - the volition that occurs is called "consisting of morality."

By the path of insight stated in the Paṭisambhidā, "for one developing the eye as impermanent, as suffering, as non-self, etc. the mind. Material forms. Mental phenomena. Eye-consciousness, etc. mind-consciousness. Eye-contact, etc. mind-contact. Feeling born of eye-contact, etc. feeling born of mind-contact. Perception of material form, ageing and death as impermanent, as suffering, as non-self - the volition that has occurred in one who develops thus is called consisting of meditative development" - this is the detailed discussion.

It is demeritorious and it is a volitional activity, thus it is a demeritorious volitional activity. This is the designation for the volitions associated with the twelve unwholesome consciousnesses. And this too has been said: "Therein, what is the demeritorious volitional activity? Unwholesome volition belonging to the sensual-sphere - this is called the demeritorious volitional activity." It generates that which is imperturbable, motionless, peaceful, resultant, and exclusively immaterial - thus it is the imperturbable volitional activity. This is the designation for the four immaterial-sphere wholesome volitions. As it is said: "Therein, what is the imperturbable volitional activity? Wholesome volition belonging to the immaterial-sphere - this is called the imperturbable volitional activity."

In the triad of persons, the sevenfold male person trains in the three trainings - thus he is a trainee. One who has eliminated the mental corruptions, because of having completed the training, will not train again - thus he is one beyond training. A worldling, because of being excluded from the trainings, is neither a trainee nor one beyond training.

In the triad of elders, a layman who is old by birth is called an elder by birth. "There are these four qualities that make one an elder, monks. Here, monks, an elder is virtuous, is very learned, is an obtainer of the four meditative absorptions, with the elimination of the mental corruptions, is very learned, is an obtainer of the four meditative absorptions, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself the liberation of mind and liberation by wisdom that are without mental corruptions, having attained, dwells therein. These, monks, are the four qualities that make one an elder." One who is endowed with one or many of the qualities thus stated is called an elder by the Teaching. "A certain monk named Thera" - thus one named Thera, or else one who has gone forth in old age, whom novices and others, having seen, call "Elder, Elder" - this is called an elder by convention.

Among the ways of making merit, giving itself is that consisting of giving. It is a meritorious action and it is the basis for those various benefits - thus it is a way of making merit. The same method applies in the other two as well. But as regards meaning, these three ways of making merit should be understood by way of the previously stated volition consisting of giving and so on, together with the volitions of the preliminary stage and the subsequent stage. And here, for each one, beginning from the preliminary stage, for one performing it with the body, it is bodily action. For one uttering speech for that purpose, it is verbal action. For one thinking with the mind without moving any bodily factor or verbal factor, it is mental action. Also for one giving food and so on, either thinking "I am giving gifts of food and so on," or having reflected upon the perfection of giving, at the time of giving, it is the way of making merit consisting of giving. For one who gives while standing at the head of duty, it is that consisting of morality. For one who gives having established exploration in terms of elimination and passing away, it is the way of making merit consisting of meditative development.

There are also another seven ways of making merit: the way of making merit accompanied by esteem, accompanied by service, dedication of merit, rejoicing in merit, consisting of teaching, consisting of hearing, and straightness of view as ways of making merit. Therein, upon seeing an elder, by way of going out to meet him, receiving his bowl and robe, paying respect, giving way on the path, and so on, that accompanied by esteem should be understood. By way of performing duties and practices for those who are more senior, by way of seeing a monk who has entered the village for almsfood, taking his bowl, encouraging almsfood in the village and bringing it to him, and by way of hearing "Go, bring the monks' bowl" and going quickly to bring the bowl and so on, that accompanied by service should be understood. By way of giving the four requisites and sharing merit thus "May the merit be for all beings," dedication of merit should be understood. By way of rejoicing "Good! Excellent!" in the merit given by others, rejoicing in merit should be understood. One, standing with the desire "Thus they will know me as 'a preacher of the Teaching'," being one who values material gain, teaches - that is not of great fruit. One, without expecting anything in return, teaches to others the Teaching well learnt by oneself - this is called the way of making merit consisting of teaching. One, while listening, listens thinking "Thus they will know me as 'one of faith'" - that is not of great fruit. One, thinking "Thus it will be of great fruit for me," listens to the Teaching with a tender mind pervaded by welfare - this is the way of making merit consisting of hearing. Straightness of view, however, is the defining characteristic of all. For whatever merit one performs, it is of great fruit only through the uprightness of view.

Thus the inclusion of these seven ways of making merit should be understood by the former three alone. For here, esteem and service are included in that consisting of morality. Dedication of merit and rejoicing in merit are included in that consisting of giving. Teaching and hearing are included in that consisting of meditation. Straightness of view is included in all three.

"Grounds for accusation" means reasons for accusation. "By what is seen" means having seen a transgression with the physical eye or the divine eye, one accuses. "By what is heard" means having heard another's voice with the natural ear or the divine ear, one accuses. "Or by suspicion" means one accuses by what is suspected from what is seen, or by what is suspected from what is heard, or by what is suspected from what is sensed. This is the summary here; the detail, however, should be understood in the manner stated in the Samantapāsādikā.

"Rebirth in sensual pleasure" means the enjoyment of sensual pleasures or the obtaining of sensual pleasures. "With sensual pleasures ready at hand" means with constant sensual pleasures, with constant objects. "Just as human beings" means as human beings. For human beings exercise mastery over a constant object indeed. Where their minds are attached, having given a hundred or a thousand, having brought a woman, they enjoy constant wealth. "Some gods" means those dwelling in the four heavenly worlds. They too exercise mastery over a constant object indeed. "Some beings in states of misfortune" means setting aside hell beings, the remaining ones, including fish, turtles and so on, indeed exercise mastery over a constant object. A fish with its own female fish, a turtle with its own female turtle. "Having created and created" means by way of blue, yellow and so on, whatever kind of form they wish for themselves, having created just such a form, like the deities belonging to the Agreeable-bodied realm before the Venerable Anuruddha. "Nimmānaratī" means those who have delight in what is created, in what is created by themselves - thus Nimmānaratī. "With sensual pleasures created by others" means with sensual pleasures created by others. For having known their mind, others create sensual enjoyment according to their liking, and they exercise mastery therein. How do they know another's mind? By way of habitual practice. Just as a skilled cook knows whatever the king takes much of while eating, that is what pleases him, so having known the object naturally preferred, they create just such a thing. They exercise mastery therein, they engage in sexual intercourse. Some elders, however, say "By merely smiling, by merely looking, by merely embracing, their sensual function is accomplished." That has been rejected in the commentary as "But this does not exist." For without touching with the body, a tangible object does not accomplish the sensual function. For even of the six sensual-sphere beings, sensual pleasures are just natural. And this too was said -

"Rebirth in happiness" means the attainment of happiness. "Having generated and generated happiness, they dwell" means they, having produced the happiness of the first meditative absorption below, experience the happiness of the resultant meditative absorption above - this is the meaning. "Drenched with happiness" means saturated with the happiness of the second meditative absorption. "Steeped" means saturated all around. "Full" means complete. "Pervaded" is a synonym for that very thing. This too was said with reference to the happiness of the resultant meditative absorption itself. "Oh, what happiness! Oh, what happiness!" - for them, it is said, great craving for existence arises. Therefore, from time to time, they utter such an inspired utterance. "Peaceful" means sublime. "Content" means having become satisfied through not longing for happiness beyond that. "Experience happiness" means they experience the happiness of the third meditative absorption.

"The wisdom of a trainee" means the wisdom of the seven noble ones. The wisdom of an arahant is that of one beyond training. The remaining wisdom is neither that of a trainee nor of one beyond training.

Regarding wisdom gained through reflection and so on, this is the detailed explanation - "Therein, what is wisdom gained through reflection? In spheres of work arranged by exertion, or in spheres of craft arranged by exertion, or in subjects of study arranged by exertion, knowledge of the ownership of actions, or knowledge conforming to truth, or that matter is impermanent, or etc. or that consciousness is impermanent, whatever such acceptance in conformity, view, personal preference, freedom, observation, acquiescence in pondering phenomena one obtains without having heard from another - this is called wisdom gained through reflection. Therein, what is wisdom gained through learning? In spheres of work arranged by exertion, etc. acquiescence in pondering phenomena one obtains having heard from another - this is called wisdom gained through learning. All wisdom of one who has attained is wisdom gained through meditative development."

"The weapon of learning" means learning itself is the weapon. That, in meaning, is the three Canons of the Buddha's teaching. For in dependence on that, a monk, like a brave warrior who, in dependence on the weapon of wisdom, unwavering, crosses the wilderness of the round of rebirths as though it were a great wilderness, without being distressed. For that very reason it was said - "Armed with learning, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself in purity."

"The weapon of solitude" means this threefold seclusion itself - "seclusion of the body, seclusion of the mind, seclusion from clinging" - is the weapon. The difference between them is: seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation. Seclusion of the mind is for those with pure minds, who have attained the highest cleansing. And seclusion from clinging is for persons free from clinging. For one who delights in this threefold seclusion fears nothing from anywhere. Therefore this too is called a weapon in the meaning of support. Mundane and supramundane wisdom itself is the weapon - the weapon of wisdom. For one who has it, he fears nothing from anywhere, nor does anyone fear him. Therefore that too is called a weapon in the very meaning of support.

"The faculty of 'I shall know the unknown'" means the faculty arisen in one who is practising with the intention "I shall know the phenomenon previously unknown, not understood." This is a designation for the knowledge of the path of stream-entry. "The faculty of final knowledge" means the faculty that has become final knowledge, that has become the act of knowing. This is a designation for knowledge in six states beginning from the fruition of stream-entry. "The faculty of one who has final knowledge" means the faculty regarding phenomena in which the function of knowing has reached its final goal, in those who have final knowledge. This is a designation for the knowledge of the fruition of arahantship.

The physical eye is the eye-sensitivity. The divine eye is knowledge based upon light. The eye of wisdom is mundane and supramundane wisdom.

Regarding the training in higher morality and so on: it is higher morality and it is training because it is to be trained in - thus it is the training in higher morality. In the other two also, the same method applies. Therein, the following classification should be known - morality and higher morality, mind and higher consciousness, wisdom and higher wisdom:

Morality means the five precepts and the ten precepts; the Pātimokkha restraint is called higher morality. The eight attainments are mind; the meditative absorption serving as a basis for insight is higher consciousness. Knowledge of the ownership of actions is wisdom; insight wisdom is higher wisdom. Because even when a Buddha has not arisen they are practised, the five precepts and the ten precepts are merely morality; the morality of Pātimokkha restraint is practised only when a Buddha has arisen, therefore it is higher morality. In the case of mind and wisdom too, the same method applies. Furthermore, even the five precepts or the ten precepts undertaken by one aspiring for Nibbāna are indeed higher morality. Even the eight attainments attained are indeed higher consciousness. Or all mundane is merely morality; the supramundane is higher morality. In the case of mind and wisdom too, the same method applies.

Among the developments, the collection of the five sense-doors of one who has eliminated the mental corruptions is called development of the body. The eight meditative attainments are called development of the mind. The wisdom of the fruition of arahantship is called development of wisdom. For one who has eliminated the mental corruptions, the collection of the five sense-doors is absolutely well developed. And his eight meditative attainments are not weak like those of others, and his wisdom alone is called developed through the attainment of the expansion of wisdom. Therefore it was stated thus.

Among the unsurpassed things, insight is the unsurpassed in seeing, the path is the unsurpassed in practice. Fruition is the unsurpassed in liberation. Or fruition is the unsurpassed in seeing. The path is the unsurpassed in practice. Nibbāna is the unsurpassed in liberation. Or Nibbāna is the unsurpassed in seeing, for there is nothing to be seen beyond that. The path is the unsurpassed in practice. Fruition is the unsurpassed in liberation. "Unsurpassed" means the highest, the foremost.

Among the concentrations, the concentration of the first meditative absorption is with applied and sustained thought. According to the fivefold method, the concentration of the second meditative absorption is without applied but with sustained thought only. The remainder is without applied and sustained thought.

Regarding emptiness and so on, there is a threefold discussion: by way of approach, by way of its own qualities, and by way of object. "By way of approach" means one monk, having resolved upon non-self, having seen as non-self, emerges from non-self; his insight is called emptiness. Why? Because of the absence of mental defilements that produce non-emptiness. Through the approach of insight, the path concentration is called empty. Through the approach of the path, the fruition concentration is called empty. Another, having resolved upon impermanence, having seen as impermanent, emerges from impermanence. His insight is called signless. Why? Because of the absence of mental defilements that produce signs. Through the approach of insight, the path concentration is called signless. Through the approach of the path, the fruition is called signless. Another, having resolved upon suffering, having seen as suffering, emerges from suffering; his insight is called desireless. Why? Because of the absence of mental defilements that produce aspiration. Through the approach of insight, the path concentration is called desireless. Through the approach of the path, the fruition is called desireless - this is the discussion by way of approach. But the path concentration is empty because of being void of lust and so on, signless because of the absence of the sign of lust and so on, desireless because of the absence of the aspiration of lust and so on - this is the discussion by way of its own qualities. Nibbāna, because of being void of lust and so on, and because of the absence of signs and aspirations of lust and so on, is both empty and signless and desireless. The path concentration having that as its object is empty, signless, and desireless. This is the discussion by way of object.

"Purities" means phenomena that are productive of the state of purity, the practice of purity. The detail here, however, is "therein, what is bodily purity? It should be understood by way of the three kinds of good conduct stated by the method beginning with 'abstention from killing living beings.'

"Moral perfections" means phenomena that are productive of the state of a sage, the practice of moral perfection. Their detail is "therein, what is bodily moral perfection? The abandoning of the threefold bodily misconduct is bodily moral perfection, the threefold bodily good conduct is bodily moral perfection, knowledge with the body as object is bodily moral perfection, full understanding of the body is bodily moral perfection, the path accompanied by full understanding of the body is bodily moral perfection, the abandoning of desire and lust regarding the body is bodily moral perfection, through the cessation of bodily activity the attainment of the fourth meditative absorption is bodily moral perfection. Therein, what is verbal moral perfection? The abandoning of the fourfold verbal misconduct is verbal moral perfection, the fourfold good verbal conduct is verbal moral perfection, knowledge with speech as object is verbal moral perfection, full understanding of speech is verbal moral perfection, the path accompanied by full understanding, the abandoning of desire and lust for speech, through the cessation of verbal activity the attainment of the second meditative absorption is verbal moral perfection. Therein, what is mental moral perfection? The abandoning of the threefold mental misconduct is mental moral perfection, the threefold good mental conduct is mental moral perfection, knowledge with the mind as object is mental moral perfection, full understanding of the mind is mental moral perfection. The path accompanied by full understanding, the abandoning of desire and lust regarding the mind, through the cessation of mental activity the attainment of the cessation of perception and feeling is mental moral perfection."