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

In the Collection of the Numerical Discourses

Commentary on the Book of the Threes

1.

The First Fifty

1.

The Chapter on Fools

1.

Commentary on the Discourse on Fear

1. In the first discourse of the Book of Threes, in the passage beginning with "fears" and so on, "fear" means terror of the mind. "Misfortune" means a state of non-one-pointedness. "Danger" means a state of being afflicted, a state of clinging here and there.

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

"Reed huts" means houses covered and thatched with reeds. But the remaining materials here are made of wood. In the case of grass huts too, the same method applies. "Pinnacled buildings" means houses fitted with pinnacles. "Plastered inside and out" means plastered both inside and outside. "Sheltered from the wind" means with the entrance of wind prevented. "With bolts fastened" means door panels well fitted to the door frame, because they were made by skilful carpenters. "With shutters closed" means with shutters fastened. By this pair of terms, the permanent closure of door panels and shutters is not spoken of, but rather their state at the time is spoken of. But at whatever moment desired, they are closed and opened.

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

2.

Commentary on the Lakkhaṇa Sutta

2. In the second, "characterised by action" means that action occurring through the body-door and so on is the characteristic, the cause for recognising him. "Wisdom is adorned by conduct" means whatever wisdom shines through conduct; the meaning is that both the foolish and the wise become well-known through their own respective conduct. For the path gone by the fool is like the path gone by lightning which goes burning trees, shrubs, villages, market towns and so on; only the burnt places appear, strewn with embers, soot and ashes. The path gone by the wise person is like the path gone by a cloud covering the four continents, which, having filled small pools and so on, brings the accomplishment of various crops. Just as along the path gone by that cloud, pools of water and various kinds of fruit of crops and other fruits appear in those various places, so along the path gone by the wise person, only successes appear, not failures. The remainder here is clear in meaning.

3.

Commentary on the Discourse on Thinking

3. In the third, "characteristics of a fool" means characteristics of a fool because by these he is marked and known as "this one is a fool." Those very things being the causes for recognising him are the signs of a fool. "Manifestations of a fool" means the fool's manifestations. "One who thinks badly thought thoughts" means when thinking, he thinks only what is badly thought by way of covetousness, anger, and wrong view. "One who speaks badly spoken speech" means even when speaking, he speaks only what is badly spoken, of the type of lying and so on. "One who does badly done deeds" means even when doing, he does only badly done deeds by way of killing living beings and so on. "Characteristics of a wise person" and so on should be understood in accordance with what was stated. "One who thinks well-thought thoughts" and so on here should be connected by way of good mental conduct and so on.

4.

Commentary on the Accaya Sutta

4. In the fourth, "does not see a transgression as a transgression" means he does not see his own offence as an offence. "Having seen it as a transgression, does not make amends according to the rule" means even though he knows "it was failed by me," he does not do what is the rule; he does not bring the imposing of a punishment, does not confess the transgression, and does not ask forgiveness. "Does not accept according to the rule when another is confessing a transgression" means he does not pardon another who, having known "it was failed by me," brings the imposing of a punishment and asks forgiveness. The bright side should be understood from the opposite of what was stated.

5.

Commentary on the Discourse on Unwise Attention

5. In the fifth, "he is one who asks a question unwisely" means when it was said "How many states of recollection are there, Udāyī?" having thought "past life will be a state of recollection," like the Elder Lāḷudāyī, through unwise reflection, he is one who asks what is not a question as a question. "He is one who answers a question unwisely" means even when answering a question thus unwisely thought out, "Here, venerable sir, a monk recollects manifold past lives. As follows: even one birth" - by this method, like that very same elder monk, he is one who answers unwisely, he speaks what is not a question as a question. "With coherent phrases" means herein, the term itself is the phrase because it expresses the meaning. When that is made complete in syllables and stated without omitting the tenfold understanding of phrasing, it is called coherent; the meaning is with phrases of such a kind. "Smooth" means smooth by the smoothness of the terms. "Reaching the point" means reaching the meaning and the reason. "Does not rejoice" means even when another's question has been answered thus wisely, accomplished with all reasons, he does not approve, does not delight in it, like the Elder Lāḷudāyī with the Elder Sāriputta's question. As he said -

"This is impossible, friend Sāriputta, there is no chance that he, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."

In "he is one who asks a question wisely" and so on, like the Elder Ānanda, having wisely considered the question, he is one who answers wisely. For the elder monk, when asked "How many states of recollection are there, Ānanda?" having wisely considered "this will be the question," answering wisely, said - "Here, venerable sir, a monk, quite secluded from sensual pleasures, etc. having attained the fourth meditative absorption, dwells. This, venerable sir, is a state of recollection that, when thus developed and thus cultivated, leads to pleasant abiding in the present life." "He rejoices" means he rejoices wisely like the Tathāgata. For the Tathāgata, when the question was answered by the Elder Ānanda, said "Good, good, Ānanda, if so, Ānanda, remember this sixth state of recollection as well. Here, Ānanda, a monk goes forward mindfully, steps back mindfully" - thus he said beginning with this. The sixth and so on are of manifest meaning only.

9.

Commentary on the Discourse on the Dug Up

9. In the ninth, the bright side is in the preliminary stage defined by the ten wholesome courses of action, and above it is obtained up to the path of arahantship. "And generates much merit" - here, merit mixed of mundane and supramundane is spoken of.

10.

Commentary on the Discourse on Stains

10. In the tenth, the state of being immoral is immorality; immorality itself as a stain is the stain of immorality. In what sense is it a stain? In the sense of burning, in the sense of bad smell, and in the sense of making soiled. For that burns one in the realms of misery beginning with hell - thus it is a stain in the sense of burning too. A person possessed of that is loathsome even in the presence of one's mother and father, even among the community of monks, and even at the places of Bodhi tree shrines; and in all directions the odour of disrepute wafts about him thus: "It is said that such an evil deed was done by him" - thus it is a stain in the sense of bad smell too. And a person possessed of that receives vexation at whatever place he goes, and his bodily actions and so on are impure and without radiance - thus it is a stain in the sense of making soiled too. Furthermore, it causes the success of gods and humans and the success of Nibbāna to wither - thus it should be understood as a stain in the sense of withering too. In the case of the stain of envy and the stain of stinginess too, the same method applies.

The Chapter on Fools is first.

2.

The Chapter on the Cart Maker

1.

Commentary on the Discourse on the Known

11. In the first of the second, "well-known" means recognised, renowned. "Not becoming" means it is not in conformity with the Dispensation, thus "not becoming"; in that not becoming. "In bodily action" means in bodily misconduct beginning with killing living beings. Or this is gross; he is not able to instigate in such matters. "It is proper to venerate the directions, it is proper to make spirit-offerings" - he instigates, causes to be taken up in such matters. In verbal action too, lies and so on are gross; by one who does not wish to give his own property to another, saying "There is not" - this is called deceitful lying, "it is proper to say" - he instigates in such matters. In mental action too, covetousness and so on are gross; but one who speaks having distorted the meditation subject instigates in not becoming teachings, like the elder monk dwelling at the Dakkhiṇa Monastery. It is said that one attendant, a minister's son, having approached that elder monk, asked: "When practising friendliness, towards what kind of person should one first extend friendliness?" The elder monk, without explaining the distinction between those of the same and different gender, said: "Towards a dear person." And his wife was dear to him and agreeable; he, extending friendliness with reference to her, reached madness. But how is he practising for the harm of many people? For of one of such nature, indeed, his co-resident pupils and so on and attendants and so on, and beginning with their guardian deities, the remaining deities who are friends of each of those, up to the Brahmā world, thinking "This monk would not do it without knowing," do just what is done by him; thus he is practising for the harm of many people.

In the bright side, bodily action and verbal action should be understood by way of abstention from killing living beings and so on. But one who speaks without having distorted the meditation subject instigates in suitable teachings, like the Elder Catunikāyikatissa dwelling at the Koḷita Monastery. It is said that his elder brother, the elder monk named Nandābhaya, dwelling at the Potaliya Monastery, when a certain illness had arisen, having summoned his younger brother, said - "Friend, having made it light for me, tell me one meditation subject." "What need, venerable sir, of another meditation subject? Is it proper to examine edible food?" "What is the purpose of that, friend?" "Venerable sir, edible food is derivative materiality, and when one derivative materiality is seen, twenty-three derivative materialities become obvious." He, saying "That much will suffice, friend," having dismissed him, having examined edible food, having observed derivative materiality, having turned back, attained arahantship. Then, having summoned that elder monk who had not even departed from outside the monastery, he reported to the younger elder monk the quality attained by himself, saying "Friend, you have been a great support to me." "For the welfare of many people" - for of this one too, indeed, his co-resident pupils and so on, thinking "This one would not do it without knowing," do just what is done by him - thus he is called one practising for the welfare of many people.

2.

Commentary on the Discourse on What Should Be Remembered

12. In the second, "of the warrior" means of the warrior by birth. "Anointed on the head" means one who has been sprinkled on the head with the royal consecration. "Are fit to be remembered" means they are to be recollected, not to be forgotten. "Born" means arisen. "Fit to be remembered for the length of one's life" means in childhood it is not even possible to know, but in the subsequent stage, having heard when told by relatives such as mother and father and so on, or by servants and so on, "You were born in such and such a province, in such and such a city, on such and such a day, under such and such a constellation," from that time onwards, for the length of one's life, one remembers and does not forget. Therefore it was said - "It is fit to be remembered for the length of one's life."

"This, monks, is the second" means the place of consecration is indeed a cause of great joy for the king; therefore that is fit to be remembered by him for the length of one's life. In the case of the place of victory in battle too, the same method applies. Here, however, "battle" means war. "Having conquered" means having vanquished, having crushed the enemies. "That very battlefield" means that very place of battle. "Dwells" means having overcome, he resides.

Now, because for the Perfectly Self-awakened One, the king, there is no duty to be done with the place of birth and so on, but in this Dispensation this reason was brought to show three persons corresponding to those, therefore, showing them, he said beginning with "Just so indeed, monks." Therein, in "went forth into homelessness," here it should be understood that even the fourfold purification of morality is dependent upon the going forth. "Fit to be remembered" means "I went forth in such and such a country, in such and such a province, in such and such a monastery, in such and such a pavilion, in such and such a day-resting place, on such and such a walking path, at the root of such and such a tree" - thus it is indeed to be remembered for the length of one's life, not to be forgotten.

"This is suffering" means this much is suffering; there is no suffering beyond this. "This is the origin of suffering" means this much is the origin of suffering; there is no origin of suffering beyond this. The same method applies to the remaining two terms as well. Thus here, the path of stream-entry is spoken of by means of the four truths. But the kasiṇa preliminary work and insight knowledges are dependent upon the path itself. "Fit to be remembered" means "I, in such and such a country, etc. at the root of such and such a tree, became a stream-enterer" - it is fit to be remembered for the length of one's life, not to be forgotten.

"With the elimination of the mental corruptions" means by means of the elimination of the mental corruptions. "Liberation of mind" means fruition concentration. "Liberation by wisdom" means fruition wisdom. "Having realised by direct knowledge himself" means having made it evident through one's own most excellent wisdom. "Having attained, dwells" means having obtained, dwells. "Fit to be remembered" means "By me, in such and such a country, etc. at the root of such and such a tree, arahantship was attained" - one's own place of attainment of arahantship is indeed fit to be remembered for the length of one's life, not to be forgotten - thus he concluded the teaching according to the very same connection.

3.

Commentary on the Discourse on Hope

13. In the third, "existing" means there is, they are found. "Found" is a synonym for that very thing. "In the world" means in the world of beings. "Desireless" means without desire, without longing. "Hopeful" means hoping, desiring. "Free from desire" means one whose desire has departed. "Outcast family" means in a family of outcasts. "Basket-maker's family" means in a family of bamboo-strip workers. "Hunter's family" means in a family of deer-hunters. "Chariot-maker's family" means in a family of leather-workers. "Refuse-scavenger's family" means in a family of flower-refuse removers.

Having shown thus far the failure of family, now because even one born in a low family may be wealthy, of great riches, but this one is not like that, therefore to show his failure of wealth, he said beginning with "poor." Therein, "poor" means endowed with poverty. "With little food and drink" means with scanty food and drink. "With a difficult livelihood" means with a miserable living, where they accomplish their livelihood by effort and exertion; the meaning is of such a kind. "Where food and clothing are obtained with difficulty" means in which family gruel and meal-food and merely a loin-cloth as clothing are obtained with difficulty.

Now because a certain one, even though born in a low family, is endowed with a fine physique, established in the prosperity of his individual existence, and this one is not like that, therefore to show his failure of body as well, he said beginning with "and he is ugly." Therein, "ugly" means having the colour of a charred stump, like a dust-sprite. "Unsightly" means disagreeable to look at even for a mother who has given birth. "Dwarfish" means a dwarf. "Blind" means blind in one eye or blind in both eyes. "Crippled" means crippled in one hand or crippled in both hands. "Lame" means lame in one foot or lame in both feet. "Paralysed" means one whose side of the body is destroyed, one who crawls on a chair. "Of lighting" means of the requisites for a lamp such as a wick, oil, saucer and so on. "He does not think thus": Why does he not think thus? Because of being born in a low family.

"Eldest" - when there is another who is eldest, the youngest does not make a desire; therefore he said "eldest." "Fit for consecration" - even the eldest, if not worthy of consecration, does not make a desire; therefore he said "fit for consecration." "Unconsecrated" - even one worthy of consecration, free from defects such as blindness and crookedness, once consecrated, does not make a desire for consecration again; therefore he said "unconsecrated." "Having attained stability" - even the eldest, fit for consecration, unconsecrated, if dull and an infant lying on his back, he too does not make a desire for consecration. But one who is sixteen years of age, with a discernible growth of beard, is called one who has attained stability, capable of administering even a great kingdom; therefore he said "having attained stability." "He thinks thus" - why does he think thus? Because of being of high birth.

"Immoral" means devoid of morality. "Of bad character" means of inferior character. "Impure" means possessed of impure bodily action and so on. "Of suspicious conduct" means one whose conduct is to be remembered with suspicion; having seen any unsuitable thing, one whose conduct is to be suspected by others thus: "This must have been done by this one"; or alternatively, one whose conduct is to be remembered with suspicion by oneself. The meaning is one of suspicious conduct. For having assembled at the day-resting places and so on, having seen monks discussing something, he is of suspicious conduct thus: "These, having come together, are discussing; are they perhaps discussing having known the deed done by me?" "Of concealed actions" means possessed of evil action that is fit to be concealed. "Not a recluse though claiming to be a recluse" means while being not a recluse, through the counterfeit appearance of a recluse, he is one who claims thus: "I am a recluse." "Not a practitioner of the holy life though claiming to be a practitioner of the holy life" means having seen other practitioners of the holy life, well-dressed in lower robes, well-covered in upper robes, bearing clay bowls, walking for almsfood in villages, market towns, and royal cities, earning their livelihood, since he himself proceeds in such a manner likewise, he is as if giving the acknowledgment "I am a practitioner of the holy life." But having said "I am a monk" and entering the Observance hall and so on, he is indeed one claiming to be a practitioner of the holy life; likewise when taking material gain belonging to the monastic community. "Rotten inside" means one who has entered within through putrid action. "Filled with desire" means soaked with lust and so on. "Rubbish-born" means one in whom the rubbish of lust and so on has arisen. "He does not think thus": Why does he not think thus? Because of the absence of decisive support for supramundane states. "He thinks thus": Why does he think thus? Because of the completion of the greater morality.

4.

Commentary on the Cakkavatti Sutta

14. In the fourth, he who delights the people by the four ways of supporting others is a king. He turns the wheel - thus a universal monarch. Or, the wheel was turned by him - thus a universal monarch. "Righteousness exists in him" thus he is righteous. Having become a king by the tenfold duty of a universal monarch through the Teaching alone - thus a king of righteousness. "He too does not without a ruler" means he too, without obtaining another king as support, is unable to turn the wheel - this is the meaning. Thus the Teacher, having begun the teaching, without bringing it to its conclusion according to the connection, remained silent. Why? Those skilled in making connections, having risen up, will ask about the connection; for there are many monks of such a kind in this place; then, being asked by them, I shall extend the teaching. Then one monk skilled in making connections, asking the Blessed One, said beginning with "But who, venerable sir." The Blessed One too, answering him, said beginning with "The Teaching, monk."

Therein, "the Teaching" means the teaching of the ten wholesome courses of action. "The Teaching" means that very Teaching of the aforesaid manner. "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. "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 the state of having come to have the Teaching as predominant, and by performing all actions by the power of the Teaching alone. "Arranges 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? By patience, by non-violence, by a mind of friendliness, by sympathy." Inner robes, outer robes, houses and so on are the shelter. Safeguarding is the guarding for the purpose of warding off dangers from thieves and so on. He arranges all that well, sets it in operation, establishes it - 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 - Establishing the children and wife, reckoned as the people within, in moral restraint, and giving them cloth, perfume, garlands and so on, and warding off all dangers from them, is called arranging righteous protection, shelter and safeguarding. In the case of the warrior nobles and so on too, the same method applies. But this is the distinction - 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 army should be supported also by providing food and wages without exceeding the proper time; the brahmins with gifts of food, drink, cloth and so on; the householders by providing food, seed, ploughs, 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, however, 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.

"Turns the wheel by the Teaching alone" means he sets in motion the wheel by the Teaching of the ten wholesome courses of action alone. "That wheel cannot be turned back" means that wheel of command thus set in motion by him cannot be turned back. "By any human being" means deities do whatever they themselves wish; therefore, setting them aside, "by a human being" was said. "By an adversary" (paccatthikena) means by an opponent; the meaning is by an enemy. "Righteous" means the wheel-turning monarch is righteous by way of the ten wholesome courses of action, but the Tathāgata by way of the nine supramundane states. "King of righteousness" means he delights the great multitude by the nine supramundane states - thus "king of righteousness." "The Teaching alone" means relying on the nine supramundane states alone, honouring that very Teaching, respecting it, paying homage to it. That Teaching of his is a banner in the sense of being raised up - thus "having the Teaching as his banner." That is his standard - thus "having the Teaching as his standard." He dwells having made that very Teaching the authority and foremost - thus "having the Teaching as authority." "Righteous protection, shelter and safeguarding" means protection and shelter and safeguarding that bestow mundane and supramundane states. "Arranges" means establishes and makes known. "Such" means the threefold bodily misconduct should not be cultivated, good conduct should be cultivated - thus the meaning should be understood everywhere. "Having arranged" means having established and having spoken. "Sets in motion the unsurpassed wheel of the Teaching by the Teaching alone" means he sets in motion the incomparable wheel of the Teaching by the nine supramundane states alone. "That wheel cannot be turned back" means that wheel of the Teaching thus set in motion cannot be turned back or obstructed by even one among those ascetics and others. The remainder is clear everywhere.

5.

Commentary on the Discourse on the Conscious

15. In the fifth, "Isipatana" means at the falling place - that is, the place of assembly - of the sages reckoned as Buddhas and Individually Enlightened Ones, having come for the purpose of setting in motion the wheel of the Teaching and for the purpose of performing the Observance ceremony. "Padane" is also a reading; the meaning is the same. "Deer park" means given for the purpose of safety for deer. "In six months less six days" - he, it is said, on the very day commanded by the king, having prepared all the provisions, together with his pupils, having entered the forest, having avoided trees standing at village entrances, village centres, shrines, family estates, cemeteries and so on, as well as charred, fallen and dry trees, having taken trees standing in accomplished regions, free from all faults, suitable for the hub, spokes and rim, he made that wheel. For him, searching for and taking trees, and making it, this much time had passed. Therefore it was said - "In six months less six days." "Difference" means diversity. "Nesaṃ" means "not of them." "Atthesaṃ" means "there is of them." "The momentum of the effort" means the going of the undertaking. "Having spun around" means having whirled about. "As if fixed on its axle, methinks" means as if having been inserted on the axle and placed there.

"With faults" means with lumps, endowed with raised and sunken places. "With corruption" means endowed with rotten core and sapwood. "Bodily crookedness" and so on are names for bodily misconduct and so on. "Thus have fallen" means thus fallen through the falling away of virtues. "Thus are established" means thus established through virtues. Therein, the mundane multitude are called "fallen," stream-enterers and so on are called "established." Among those too, the former three are called "fallen" at the moment of the arising of mental defilements, but those who have eliminated the mental corruptions are called "established" absolutely. "Therefore" means because those whose bodily crookedness and so on have not been abandoned fall, and those whose bodily crookedness and so on have been abandoned are established, therefore. But the abandoning of bodily crookedness and so on should be understood thus - Killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, and wrong view - these six, to begin with, are abandoned by the path of stream-entry; harsh speech and anger - these two by the path of non-returning; covetousness and idle chatter - these two by the path of arahantship.

6.

Commentary on the Apaṇṇaka Sutta

16. In the sixth, "the unmistakable practice" means he is practising the unerring practice, the definite practice, the practice leading to liberation, the practice with cause, the practice with substance, the practice with the best part, the non-opposing practice, the conforming practice, the practice in accordance with the Teaching, not by the grasp of reasoning or by the grasp of method. For one practising having thus grasped, whether monk or nun or male lay follower or female lay follower, diminishes and declines from the achievements of human existence, divine existence, and Nibbāna; but one practising the unmistakable practice does not decline from those achievements. In the past, when two caravan leaders had set out on a highway through a wilderness, the foolish caravan leader, having taken the word of a demon, together with the caravan came to calamity and disaster; like the wise caravan leader who, not having taken the word of the demon, having convinced the caravan members "We shall throw away the water at the place where water is seen," set out on the road. With reference to which it was said -

"And the source has been initiated for him" - here "source" (yoni) is a name for a portion of aggregates, and also for a cause, and also for the urinary passage. In such passages as "Sāriputta, there are these four modes of generation," indeed a portion of aggregates is called mode of generation. In such passages as "For this is a wise way, Bhūmija, for the achievement of the fruit," it means cause. And in "And I do not call one a brahmin who is womb-born, arisen from a mother," and in "The kamma-born winds, having turned back, having turned it feet upward and head downward, deliver it at the opening of the mother's womb," and in such passages, it means the urinary passage. But here, cause is what is intended. "Initiated" means upheld, completed.

"For the elimination of mental corruptions" - here, "they flow" thus they are mental corruptions (āsavā); from the eye too, etc. from the mind too they stream and proceed - this is what is said. Or, mental corruptions because they flow from phenomena as far as change-of-lineage, from location as far as the highest existence - the meaning is that they proceed having made these phenomena and this location their interior. For this prefix (ā) has the meaning of making interior. In the sense of having long been dwelling, liquor and so on are mental corruptions (āsavā); also mental corruptions because they are like mental corruptions (āsavā). For even in the world, liquor and so on that have long been dwelling are called mental corruptions (āsavā); and if mental corruptions in the sense of having long been dwelling, these very ones deserve to be so. For this was said: "A first point, monks, is not discerned of ignorance: 'Before this, ignorance did not exist'" and so on. Or, mental corruptions also because they flow and produce the extended suffering of the round of rebirths (saṃsāra). And here the former etymologies are applicable where mental defilements come as mental corruptions; the last applies to action as well. And not only action and mental defilements alone are mental corruptions, but also misfortunes of many kinds. For in the discourses, in the passage "I do not teach the Teaching, Cunda, only for the restraint of mental corruptions pertaining to the present life," here mental defilements that are the root of contention have come as mental corruptions.

Here, action pertaining to the three planes and the remaining unwholesome mental states. In the passage "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life," here are censure by others, remorse, murder, imprisonment, and so on, as well as misfortunes of many kinds that constitute the suffering of the realms of misery.

But those mental corruptions should be understood in each case according to where and how they have come. For these, first in the monastic discipline, have come in two ways as "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life." In the six sense bases, they have come in three ways as "there are these three mental corruptions, friends: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance." And in other discourses and in the Abhidhamma, those very same together with the mental corruption of wrong view have come in four ways. By the penetrative 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" - they have come in five ways. And here, action alone is stated as mental corruptions. In the Book of Sixes, "there are, monks, mental corruptions to be abandoned by restraint" and so on - by this method they have come in six ways. In the Sabbāsava exposition, those very same together with those to be abandoned by seeing have come in seven ways. But here it should be understood that four mental corruptions are intended according to the Abhidhamma method.

"For the elimination" - here, however, the breaking up of the mental corruptions' own nature, the state of being eliminated, and the path, fruition, and Nibbāna too are called "the elimination of mental corruptions." In "whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of mental corruptions," here indeed the breaking up of the mental corruptions' own nature is stated as "the elimination of mental corruptions." In "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees," here the abandoning of mental corruptions, the absolute elimination of mental corruptions, the non-arising, the state of being eliminated, the state of non-existence is stated as "the elimination of mental corruptions."

Here the path is stated as "the elimination of mental corruptions." In "through the elimination of mental corruptions one is an ascetic," here it is fruition.

Here it is Nibbāna. But in this discourse, with reference to fruition, he said "for the elimination of mental corruptions"; the meaning is "for the purpose of the fruition of arahantship."

"With guarded doors in the sense faculties" means one with closed doors in the faculties with mind as the sixth. "Knowing moderation in food" means one who knows the measure in food; the meaning is that he knows and understands the measure of accepting, using, and reviewing. "Devoted to wakefulness" means having divided the night and day into six portions, devoted to the state of wakefulness in five portions; the meaning is properly engaged in wakefulness itself.

Having thus set down the matrix, now classifying that very same in the established order, he said beginning with "And how, monks, does a monk." Therein, the meaning of "having seen a form with the eye" and so on has been expanded in the Visuddhimagga, likewise of "having reflected wisely, takes food - not for amusement" and so on. "Of obstructive mental states" means of the five mental hindrances. For the mental hindrances stand having obstructed consciousness; therefore they are called obstructive mental states. "Lies down in the lion's posture" means he prepares his sleeping place like a lion. "Overlapping foot upon foot" means placing the left foot over upon the right foot. For when the feet are placed evenly, knee is joined with knee and ankle with ankle; from that, feelings arise. Therefore, for the purpose of avoiding that fault, having gone slightly beyond, he places the foot. Therefore it was said - "overlapping foot upon foot."

"Mindful and fully aware" means endowed with mindfulness and full awareness. But how is this one, while sleeping, called mindful and fully aware? By means of the prior occurrence. For this one, while walking up and down on the walking path, having known the state of falling into sleep, having set aside the meditation subject that was occurring, having lain down on a bed or a board, having entered into sleep, again upon awakening, he awakens right while taking up the meditation subject at the place where it had stood. Therefore even while sleeping he is called mindful and fully aware. This, to begin with, is the method regarding the root meditation subject. But also by means of the discernment meditation subject, this one is called mindful and fully aware. How? For this one, while walking up and down, having known the state of falling into sleep, having lain down on a stone-slab or a bed on the right side, reviews - "The senseless body is established on the senseless bed, the senseless bed on the senseless earth, the senseless earth on the senseless water, the senseless water on the senseless wind, the senseless wind is established on the senseless space. Therein, even space does not know 'I stand having raised up the wind,' nor does the wind know 'I am established in space.' Likewise the wind does not know. 'I stand having raised up the water,' etc. The bed does not know 'I stand having raised up the body,' the body does not know 'I am established on the bed.' For there is no reflective attention or attentiveness or attention or volition or aspiration of theirs towards one another." As he thus reviews, that reviewing consciousness descends into the life-continuum. Thus even while sleeping he is called mindful and fully aware.

"Having attended to the perception of rising" means having attended to the perception that delimits the time of rising, thus: "When the moon or a star has gone to such and such a position, I shall rise" - having placed it in the mind - this is the meaning. For one who has lain down having done thus rises at just the determined time.

7.

Commentary on the Discourse on Self-Affliction

17. In the seventh, "for affliction of oneself" means for suffering of oneself. "For affliction of others" means for suffering of others. "Bodily good conduct" and so on have come in the preliminary stage by way of the ten wholesome courses of action, but above they are unrestricted up to arahantship.

8.

Commentary on the Discourse on the World of Gods

18. In the eighth, "you would be troubled" means you would be afflicted, oppressed. "You would be ashamed" means you would feel shame. "You would be disgusted" means you would become filled with disgust towards that utterance as if towards excrement. "Thus indeed" - here "thus" is for the smoothness of word-connection and phrasing; "indeed" is an indeclinable particle in the sense of oral tradition. "You are troubled indeed with divine life span" - thus the connection here should be understood. "How much more then" means first of all indeed.

9.

Commentary on the First Discourse on the Shopkeeper

19. In the ninth, "shopkeeper" means a tradesman, a designation for a merchant who sells goods having opened a shop. "Unable" means one who is an unworthy vessel. "Does not carefully determine his work" means he does not determine it by making it self-witnessed himself, in such a way that what is determined is well determined. Therein, not rising at the break of dawn at the sound of footsteps, not lighting a lamp, not spreading out the goods, and not sitting down - this is called not carefully determining his work in the earlier period of the day. For this one, whatever thieves, having stolen goods at night, go to the shop thinking "We shall dispose of these from our hands" and give them for a small price, and whatever people with many enemies, having stayed in the city at night, go right early to the shop and take goods, or whatever people wishing to go to the countryside go right early to the shop and buy goods - he is without ownership of the gain on account of that.

But when others come to eat at mealtime, having put away the goods right early, having gone home, having eaten, having slept, and coming back to the shop again in the evening - this is called not carefully determining his work in the noon period of the day. For whatever thieves were unable to dispose of right early, but during the daytime, at a moment when others are not moving about, go to the shop and give at a low price, and whatever meritorious lords at mealtime, having sent someone saying "It is proper to obtain this and that from the shop," cause to be brought - he is without ownership of the gain on account of that.

But not having a lamp lit inside the shop until the sounding of the watch-drum and not sitting down - this is called not carefully determining his work in the afternoon period of the day. For whatever thieves were unable to dispose of either in the morning or during the day, but go to the shop in the evening and give at a low price - he is without ownership of the gain on account of that.

"Does not carefully determine the sign of concentration" means he does not attain concentration with careful application. And here, having performed the duty in the shrine courtyard and the Bodhi-tree courtyard right early, having entered the lodging, not entering an attainment and not sitting down until the time for the alms round - this is called not carefully determining the sign of concentration in the earlier period of the day. But after the meal, having returned from the alms round, having entered the night quarters and day quarters, not entering an attainment and not sitting down until the afternoon period - this is called not carefully determining the sign of concentration in the noon period of the day. But in the evening, having paid homage to the shrine, having performed attendance upon the elders, having entered the lodging, not attaining an attainment in the first watch and not sitting down - this is called not carefully determining the sign of concentration in the afternoon period of the day. The bright side should be understood by the method of the opposite of what has been stated. But here, in the passage stated as "having entered an attainment," in the absence of attainment, insight too is proper; and "sign of concentration" is proper as the object of concentration as well. And this too was said - "Concentration too is the sign of concentration, and the object of concentration too is the sign of concentration."

10.

Commentary on the Second Discourse on the Shopkeeper

20. In the tenth, "endowed with eyes" means one is endowed with eyes through the eye of wisdom. "One who bears responsibility" means endowed with a distinguished responsibility, the highest responsibility, endowed with energy associated with knowledge. "Accomplished in support" means accomplished in backing, accomplished in foundation. "Merchandise" means goods for sale. "Will have this much capital, this much profit" means regarding the merchandise stated as "thus bought, thus being sold," by whatever purchase it was bought, that capital reckoned as the purchase will be this much. And whatever sale there is when it is being sold, in that sale there will be this much profit - the meaning is this much increase.

"Is skilled in buying and selling merchandise" means having gone to a place where it is easily obtainable and buying, and having gone to a place where it is difficult to obtain and selling, one is here called skilled; one obtains gain even tenfold or twentyfold.

"Wealthy" means lords endowed with much deposited wealth. "Of great riches" means of great riches by way of expendable wealth. "Of great possessions" means of great possessions by way of articles for use and enjoyment. "Competent" means able through being endowed with both bodily strength and the power of knowledge. "And to give to us from time to time" means and to give from time to time the interest based on the capital of the wealth taken. "They approach" means they invite. "Nipātentī" is also a reading; the meaning is the same.

"For the acquisition of wholesome mental states" means for the purpose of accomplishing, for the purpose of attaining wholesome mental states. "Steadfast" means endowed with the strength of knowledge. "Of firm effort" means endowed with steady endeavour of knowledge. "Not shirking the responsibility" means one whose responsibility has been established thus: "Without attaining the highest path, I shall not lay down this responsibility of energy."

"Very learned" means those who have heard much of the Buddha's teaching by way of one collection and so on - thus they are very learned. "Who have learnt the collections" means one collection is called one scriptural collection, two collections are called two scriptural collections, five collections are called five scriptural collections; among these scriptural collections, those for whom even one scriptural collection has been learnt, is well-practised, is set going - they are called those who have learnt the collections. "Bearers of the Teaching" means bearers of the Suttanta Canon. "Bearers of the monastic discipline" means bearers of the Vinaya Canon. "Bearers of the matrices" means bearers of the two matrices. "Questions" means he asks about benefit and harm, what has a reason and what has no reason. "Inquires" means he considers, weighs, and examines thus: "I shall ask about this very thing." The remainder here is clear in meaning.

But in this discourse, wisdom has come first, and afterwards energy and association with good friends. Therein, the meaning should not be seen thus: "First having attained arahantship, afterwards having exerted energy, good friends should be cultivated"; for in a teaching, the delimitation is either by the lower end, or by the upper end, or by both ends. But here the delimitation should be understood by the upper end. Therefore, when explaining, one should first show the decisive support of good friends, in the middle show energy, and afterwards speak of arahantship.

The Chapter on the Chariot-maker is second.

3.

The Chapter on Persons

1.

Commentary on the Samiddha Discourse

21. One first touches the contact of meditative absorption, afterwards one realizes cessation, Nibbāna - this is a body-witness. "One who has attained what has been seen" means one attained to right view. "Believing, liberated" means liberated-by-faith. "Is agreeable" means finds delight in. "More brilliant" means exceedingly more beautiful. "More sublime" means exceedingly more sublime. "The faith faculty is exceeding" means it is said that for the Elder Samiddha, at the moment of the path of arahantship, the faith faculty was the leading one, and the remaining four conascent faculties were its retinue. Thus the elder monk, speaking of the path penetrated by himself, spoke thus. But for the Elder Mahākoṭṭhika, at the moment of the path of arahantship, the concentration faculty was the leading one, and the remaining four faculties were its retinue. Therefore he too, speaking of the concentration faculty as exceeding, spoke of the very path penetrated by himself. But for the Elder Sāriputta, at the moment of the path of arahantship, the wisdom faculty was the leading one. The remaining four faculties were its retinue. Therefore he too, speaking of the wisdom faculty as exceeding, spoke of the very path penetrated by himself.

"Not here indeed" means not indeed here. "Definitively to answer" means certainly to declare. "Practising for arahantship" indicates one who is a possessor of the path of arahantship. Thus in this discourse, by all three elder monks the very path penetrated by themselves was spoken of, but the Perfectly Self-awakened One spoke by means of different stages.

2.

Commentary on the Sick Person Discourse

22. In the second, "suitable" means beneficial and conducive to growth. "Proper" means befitting. "Does not recover from that illness" - by this, a terminally ill person possessed of an incurable disease such as wind-disease, epilepsy, and so on is spoken of. "Recovers from that illness" - by this, a minor illness of the type distinguished as vomiting, scab, grass-flower fever, and so on is spoken of. "Only obtaining suitable foods and not without obtaining them" - by this, however, all those illnesses for which there is relief through caring are spoken of. And here, a proper attendant should be understood as one who is wise, skilled, and not lazy, endowed with the qualities of an attendant of the sick. "Attendant of the sick has been allowed" means allowed as one to be assigned by the community of monks. For when that sick person is unable to sustain himself by his own nature, one monk and one novice should be assigned by the community of monks, having announced "Look after this one." And as long as they look after him, whatever is needed by the sick person and by those two, all is indeed the burden of the community of monks.

"Other sick persons too should be attended to" means the other two sick persons too should be caused to be attended to. Why? For even the terminally ill person, when not being attended to, having produced ill-will thinking "If they were to look after me, it would be comfortable for me. But they do not look after me" - might be reborn in a realm of misery. But for one being looked after, it occurs thus: "What was to be done by the community of monks, that has been done. But my result of action is such." He, having established friendliness towards the community of monks, will be reborn in heaven. But whoever is possessed of a trifling illness and recovers whether obtaining or not obtaining, for him, even without medicine, the illness that subsides is appeased more quickly when medicine is applied. He will then be able to learn the word of the Buddha or to practise the ascetic duty. For this reason it was said "other sick persons too should be attended to."

"Does not enter" means does not enter into. "The fixed course, the right path, in wholesome mental states" means the right path reckoned as the fixed course of the path in wholesome mental states. By this, the person for whom the word is the maximum is spoken of. By the second instance, one who understands quickly is included, one similar to the Elder Nālaka in the Dispensation, and also one who, during an interval between Buddhas, having received exhortation once in the presence of Individually Enlightened Ones, penetrated the knowledge of individual enlightenment. By the third instance, the person who understands through elaboration is spoken of, but the one who needs to be guided is dependent on that very one.

"The teaching of the Teaching has been allowed" means the discourse on the Teaching has been allowed on eight occasions of the month. "The Teaching should be taught to others too" means the Teaching should be spoken to the others too. Why? For even for the person for whom the word is the maximum, though unable to penetrate the Teaching in this individual existence, it will become a condition in the future. But whoever, whether obtaining or not obtaining the seeing of the form of the Tathāgata, and whether obtaining or not obtaining the hearing of the Teaching and discipline, fully realises the Teaching - he, even not obtaining, fully realises. But obtaining, he will fully realise quickly - for this reason the Teaching should be taught to them. But for the third, it should be taught again and again.

3.

Commentary on the Discourse on Activities

23. In the third, "afflictive" means with suffering. "Bodily activity" means the heap of volition at the body door. "Generates" means strives, makes a heap, makes a mass. The same method applies in the case of the verbal and mental doors too. "An afflictive world" means a world with suffering. "Afflictive contacts touch" means resultant contacts with suffering touch. "Feels afflictive feeling" means feels resultant feeling with suffering; the meaning is with affliction and without gratification. "Just as beings in hell" means just as beings arisen in hell feel exclusively painful feeling, so he feels; this is the meaning. But is there no neutral feeling there? There is, but due to the powerful state of unpleasant feeling, it stands in a negligible position. Thus hell itself has been brought as a comparison for hell. This therein is called a counterpart comparison.

"Just as the gods of streaming radiance" - here too the heavenly world itself has been brought as a comparison for the heavenly world. But since in the lower Brahmā worlds the result of meditative absorption with rapture occurs, and in the gods of streaming radiance there is exclusively happiness without rapture, therefore, setting those aside, only the gods of streaming radiance were spoken of. Thus this too should be understood as a counterpart comparison therein.

"Mingled pleasure and pain" means mixed pleasure and pain. "Just as human beings" means for human beings indeed at times there is happiness, at times suffering. "Some gods" means sensual-sphere gods. For them too at times there is happiness, at times suffering. For those of lower rank, having seen deities of greater influence, they must rise from their seats, they must step aside from the path, they must remove the cloth they are wearing, they must make salutation with joined palms - all that is called suffering. "Some beings in states of misfortune" means mansion-dwelling ghosts. For they at times experience success, at times action - thus they are with mingled pleasure and pain. Thus in this discourse, it should be understood that the three kinds of good conduct have been spoken of as a mixture of mundane and supramundane.

4.

Commentary on the Discourse on Being of Great Service

24. In the fourth, "There are these three persons, monks" means three teacher persons. "Of great service to a person" means very helpful to a pupil person. "The Buddha" means the omniscient Buddha. "Has gone for refuge" means has gone for support. "The Teaching" means the Teaching together with its texts and the nine supramundane states. "The Community" means the assembly of eight noble persons. And this going for refuge is said by way of one who has not previously taken refuge and who has not formed a resolution. Thus in this discourse, the giver of refuge, the one who brings to the attainment of the path of stream-entry, and the one who brings to the attainment of the path of arahantship - these three teachers have come as of great service; the giver of the going forth, the giver of the word of the Buddha, the teacher of the formal act, the one who brings to the attainment of the path of once-returning, and the one who brings to the attainment of the path of non-returning - these teachers have not come; are these then not of great service? No, they are not of great service. But this teaching is defined in a twofold manner. Therefore all these are of great service. Among those, only with regard to the going for refuge is one who has not formed a resolution applicable; but the fourfold purification of morality, the circular meditation object preliminary work, and insight knowledges are based upon the first path; and the two higher paths and fruits should be understood as based upon the path of arahantship.

"By this person" means by this pupil person. "I say there is no easy repayment" means I say that to make repayment is not easy to do. In paying respect and so on, even many hundreds of times, even many thousands of times, indeed, falling down with the fivefold prostration and paying homage, rising from one's seat and going out to meet, raising joined palms at every moment of seeing, doing the proper befitting duties, day by day giving a hundred robes, a thousand robes, a hundred portions of almsfood, a thousand portions of almsfood, building a residence made of all jewels extending to the limit of the world-circle, continuously providing medicine of many kinds such as ghee and butter - one is indeed not able to make what is called repayment for what was done by the teacher. Thus should the meaning be understood.

5.

Commentary on the Discourse on the Simile of the Diamond

25. In the fifth, "with a mind like a sore" means one whose mind is similar to an old wound. "With a mind like lightning" means one whose mind is similar to lightning by the shining of a brief period of light. "With a mind like a diamond" means one whose mind is similar to a diamond by the ability to make the root-destruction of mental defilements. "Becomes attached" means sticks. "Becomes angry" means becomes angry by way of irritation. "Is repelled" means abandons the natural state; becomes putrid. "Becomes obstinate" means reaches a state of sloth, a state of rigidity. "Irritation" means feeble wrath. "Hate" means that which is stronger than that by way of being hostile. "Displeasure" means displeasure in the manner of dissatisfaction. "A festering sore" means an old wound. "By a stick" means by the tip of a rod. "By a potsherd" means by a bowl fragment. "Discharges" means flows again and again. For an old wound, by its very own nature, flows these three things - pus, blood, and juice; but when struck, it flows those even more exceedingly.

"Just so" - here this is the correlation of the simile: For the person prone to wrath is like a festering sore; just as its flowing by its own nature, so is the conduct of one prone to wrath, swollen as it were by his own nature of being angered; just as the striking by a stick or a potsherd, so is a small word; just as the flowing even more exceedingly, so should be seen the state of swelling up even more exceedingly, thinking "This one speaks thus to one such as me."

"In the darkness of the night" means in the densest gloom that causes a state of blindness at night by preventing the arising of eye-consciousness. "By a flash of lightning" means at the moment of the occurrence of lightning. Here too this is the correlation of the simile: For one who practises meditation should be seen as like the man with eyes; the mental defilements to be destroyed by the path of stream-entry are like the darkness; the time of the arising of the knowledge of the path of stream-entry is like the flashing of lightning; the seeing of Nibbāna at the moment of the path of stream-entry is like the seeing of forms all around by the man with eyes by a flash of lightning; the mental defilements to be destroyed by the path of once-returning are like the covering over of darkness again; the arising of the knowledge of the path of once-returning is like the flashing of lightning again; the seeing of Nibbāna at the moment of the path of once-returning is like the seeing of forms all around by the man with eyes by a flash of lightning; the mental defilements to be destroyed by the path of non-returning are like the covering over of darkness again; the arising of the knowledge of the path of non-returning is like the flashing of lightning again; the seeing of Nibbāna at the moment of the path of non-returning should be understood as like the seeing of forms all around by the man with eyes by a flash of lightning.

For the state of having a mind like a diamond too, this is the correlation of the simile: For the knowledge of the path of arahantship should be seen as like a diamond; the mental defilements to be destroyed by the path of arahantship are like a knot of gem or a knot of stone; just as the non-existence of the diamond's inability to go through, having pierced through either a knot of gem or a knot of stone, so is the state of non-existence of indestructible mental defilements through the knowledge of the path of arahantship; just as the non-filling up again of a hole pierced by a diamond, so should be seen the non-arising again of mental defilements cut off by the path of arahantship.

6.

Commentary on the Discourse on What Should Be Practised

26. In the sixth, "should be associated with" means should be approached. "Should be kept company with" means should be clung to. "Should be attended upon" means should be waited upon again and again by way of sitting near. "Having honoured and respected" means having performed both honour and respect. In "is inferior in morality" and so on, the inferiority should be understood with reference to each successive level. Therein, whoever observes the five precepts, he should not be associated with by one who observes the ten precepts. Whoever observes the ten precepts, he should not be associated with by one who observes the fourfold purification morality. "Except out of sympathy, except out of compassion" means setting aside sympathy and compassion. For such a person should not be associated with for one's own benefit indeed, but by way of sympathy and compassion it is proper to approach him.

"For us who have attained similarity in morality" means for those who are good and who have attained the state of equality in morality. "There will be talk about morality for us" means thus for us who are equal in morality, there will be talk concerning morality itself. "And that will flow on for us" means and that talk of ours will proceed even for a whole day of speaking and will not be obstructed. "And that will be comfortable for us" means and that talk about morality proceeding even for a whole day will be a dwelling in comfort, a pleasant abiding for us. The same method applies also in the case of talk about concentration and wisdom.

"Aggregate of morality" means the heap of morality. "I shall support with wisdom here and there" means herein, having avoided the unsuitable and unhelpful factors for morality, and practising the suitable and helpful factors, in each and every instance one supports the aggregate of morality with wisdom. The same method applies also in the case of the aggregates of concentration and wisdom. "Declines" means one associating with a person inferior to oneself, like water poured on a lye-strainer, constantly and continuously diminishes and declines. "One associating with an equal" means one associating with someone similar to oneself. "Approaching the excellent" means bowing down to an excellent person. "Rises quickly" means grows quickly indeed. "Therefore one should associate with those superior to oneself" means because one approaching an excellent person rises quickly, therefore one should associate with those more superior and more distinguished than oneself.

7.

Commentary on the Discourse on What Should Be Shunned

27. In the seventh, "should be shunned" means he should be shunned like excrement. "Then him" means then of him. "Reputation" means the sound of talk. "Just so" - here immorality should be seen as like a pit of excrement. An immoral person is like a rat-snake standing having fallen into a pit of excrement. Just as the state of not being bitten even though the snake, being pulled out from the pit of excrement, has climbed upon the man's body, so is the state of non-performance of that action even though one is associating with an immoral person. Just as the time when the snake has gone, having smeared the body with excrement, so should be understood the time of the arising of an evil reputation for one associating with an immoral person.

"Firebrand of tinduka" means a firebrand of a tinduka tree. "Hisses even more exceedingly" means for that, while burning, even by its own nature, releasing outer bark, it hisses, making the sound "chit-chit"; but when struck, it does so excessively - this is the meaning. "Just so" means just so one prone to wrath, even by his own nature, being agitated and angered, behaves thus; but at the time of hearing even a trifling word, thinking "He speaks thus, he speaks thus to one such as me," being excessively more agitated and angered, he behaves thus. "Pit of excrement" means a pit full of excrement, or just a heap of excrement. But here the comparison of the simile should be understood by the former method. "Therefore such a person should be looked upon with indifference, should not be associated with" means because one prone to wrath, even when excessively associated with, even when excessively approached, becomes angry indeed; even when one steps back thinking "What is the use of this one?" he becomes angry indeed. Therefore, like a straw fire, he should be looked upon with indifference, should not be associated with, should not be kept company with. What is meant? For whoever, having approached a straw fire too closely, warms himself, his body burns. Whoever, having stepped back too far, warms himself, his cold is not appeased. But for one warming himself with impartiality, neither approaching nor stepping back, the cold is appeased; therefore, like a straw fire, a person prone to wrath should be looked upon with indifference through impartiality, should not be associated with, should not be kept company with, should not be attended upon.

"Good friend" means a pure friend. "Good companion" means a pure companion. Companions means those who go together, those who walk together. "Good associates" means one who is inclined towards good, pure persons; the meaning is one whose mind is slanting towards them, sloping towards them, inclining towards them.

8.

Commentary on the Discourse on the Foul Speaker

28. In the eighth, "of foul speech" means one who speaks talk that is foul-smelling like excrement. "Of flower-like speech" means one who speaks talk that is fragrant like flowers. "Of honey-like speech" means one who speaks talk that is sweet like honey. "Having gone to an assembly" means standing in an assembly hall. "Having gone to a company" means standing in a village company. "Having gone among relatives" means standing in the midst of relatives. "Having gone among a guild" means standing in the midst of guilds. "Having gone among the royal court" means standing in the midst of the royal family, at the great hall of judgment. "Being brought forward" means brought for the purpose of questioning. "Questioned as a witness" means questioned having been made a witness. "Come, good man" - this is a form of address. "For his own sake or for another's sake" means for the sake of one's own or another's hands, feet, and so on, or for the sake of wealth. "For the sake of some trifling material gain" - here, "material gain" means a bribe is intended. "A trifle" means whatever this or that small amount; the meaning is: for the sake of a bribe even as small as a partridge, a quail, a lump of ghee, or a lump of butter and so on. "He becomes a conscious speaker of falsehood" means he, already knowing, becomes a doer of lying.

"Nelā": "ela" is called fault; "there is no ela in it" thus "nelā"; the meaning is faultless. As the morality stated here in "Faultless, with white covering." "Pleasing to the ear": pleasant to the ears through the sweetness of phrasing; it does not produce pain in the ear like the piercing of a needle. Through the sweetness of meaning, without generating irritation in the whole body, it generates affection - thus "affectionate." It goes to the heart; without being repelled, it enters the mind with ease - thus "going to the heart." Through the completeness of qualities, it exists formerly - thus "urbane." Also "urbane" as delicate like a woman brought up in a city. Also "urbane" as "this belongs to the city." "This belongs to the city" means the talk of city-dwellers. For city-dwellers are indeed proper in their talk; they call one who is merely a father "father," they call one who is merely a mother "mother," they call one who is merely a brother "brother." Such talk is pleasant to many people - thus "pleasing to many people." By its very pleasant nature, it is agreeable to many people and promotes growth of mind - thus "agreeable to many people."

9.

Commentary on the Blind Discourse

29. In the ninth, "does not have an eye" means does not have the eye of wisdom. "Make prosper" means would make prosperous and increased. "Blameworthy and blameless" means with fault and faultless. "Inferior and superior" means ignoble and highest. "Having dark and bright counterparts" means the dark and bright themselves, because they mutually oppose each other, are called "having counterparts" by way of being opposites. Here, however, this is the summary - he would know wholesome mental states as "wholesome mental states," he would know unwholesome mental states as "unwholesome mental states." In the case of blameworthy and so on too, the same method applies. But regarding those having dark and bright counterparts, he would know dark mental states as "having bright counterparts," he would know bright mental states as "having dark counterparts" - by which eye of wisdom he would know, he does not have such an eye. By this method, the meaning in the remaining sections too should be understood.

"Neither does he have such wealth" means wealth of such a kind does not exist for him either. "Nor does he make merit" means and he does not make merit. By this much, the absence of both the eye for producing wealth and the eye for making merit is stated. "A losing throw in both respects" means in this world and in the world beyond - in both, a failed throw, a defeated throw is the meaning. Or alternatively, "a losing throw in both respects" means a losing throw, a defeated throw regarding both benefits pertaining to the present life and the future life is the meaning. "By rule and not by rule" means both by the rule of the ten wholesome courses of action and by the unrule of the ten unwholesome courses of action. "Fraudulent" means deceitful. "Seeks wealth" means searches for wealth. "By theft and by fraudulent action, and by lying, by both" means among theft and so on, he seeks by both is the meaning. How? He seeks by theft and by fraudulent action, he seeks by theft and by lying, he seeks by fraudulent action and by lying. "To accumulate" means to gather together. "With righteously acquired" means with what is obtained without violating the rule of the ten wholesome courses of action. "Obtained through effort" means acquired through energy. "Of undistracted mind" means of a mind free from doubt. "A fortunate state" means an excellent celestial state. "Does not grieve" means in which state he does not grieve with inner sorrow.

10.

Commentary on the Face Downward Discourse

30. In the tenth, "of overturned wisdom" means of face-downward wisdom. "Of lap-like wisdom" means of wisdom similar to a lap. "Of broad wisdom" means of widespread wisdom. In "good in the beginning" and so on, "beginning" means the preliminary introduction. "Middle" means the centre of the talk. "End" means the conclusion. Thus, those teaching him the Teaching speak making it good, auspicious, and blameless only even in the preliminary introduction, in the middle too, and in the end too. And here there are a beginning, middle, and end of the teaching, and there are of the Dispensation. Therein, as for the teaching, to begin with, in a verse of four lines, the first line is the beginning, the two lines are the middle, and the final line is the end. For a discourse with a single connection, the introduction is the beginning, the connection is the middle, and the absorption as "he said this" is the end. For one with multiple connections, the first connection is the beginning, beyond that one or many are the middle, and the last is the end. This, to begin with, is the method regarding the teaching. But for the Dispensation, morality is the beginning, concentration is the middle, and insight is the end. Or concentration is the beginning, insight is the middle, and the path is the end. Or insight is the beginning, the path is the middle, and fruition is the end. Or the path is the beginning, fruition is the middle, and Nibbāna is the end. Or when taken in pairs, morality and concentration are the beginning, insight and the path are the middle, and fruition and Nibbāna are the end.

"With meaning" means they teach making it meaningful. "With phrasing" means they teach making it complete in syllables. "Complete in its entirety" means they teach making it wholly complete and not deficient. "Pure" means they teach making it pure, disentangled, and unknotted. "They reveal the holy life" means thus teaching, they reveal the noble eightfold path, which has become the supreme conduct, included in the threefold training. "Does not attend to the beginning" means does not attend to the preliminary introduction.

"Water-pot" means a pot. "Turned upside down" means placed face downward. "Just so" - here the person of overturned wisdom should be seen as like a water-pot turned upside down; the time of obtaining the teaching of the Teaching should be seen as like the time of pouring water; the time of being unable to learn while seated on that seat should be seen as like the time of the water running off; and the time of not discerning after having risen should be understood as like the time of the water not remaining.

"Scattered" means put in. "Through forgetfulness of mindfulness might scatter" means through unmindfulness would scatter. "Just so" - here the person of lap-like wisdom should be seen as like a lap; the Buddha's teaching of many kinds should be seen as like the various edibles; the time of learning while seated on that seat should be seen as like the time of sitting while eating the various edibles on the lap; and the time of not discerning for one who, having risen from that seat, goes away should be understood as like the time of scattering through forgetfulness of mindfulness for one rising up.

"Set upright" means placed face upwards. "Remains" means becomes established. "Just so" - here the person of broad wisdom should be seen as like a water-pot placed face upwards, the time of pouring water is like the time of receiving the teaching, the time of the water remaining is like the time of learning while seated there, and the time of not running off is to be understood as the time of discerning while having risen and gone away.

"Imprudent" means devoid of wisdom. "Undiscerning" means devoid of the wisdom of arrangement. "One who goes" means one whose habit is to go. "Is said to be better than that one" means is said to be more superior than that person. "Practising in accordance with the Teaching" means one who has entered upon the preliminary practice together with morality, which is the practice in conformity with the ninefold supramundane Teaching. "Of suffering" means of the suffering of the round of rebirths. "May be one who makes an end" means one who may make a limit, make a boundary, make a conclusion.

The Chapter on Persons is third.

4.

The Chapter on Divine Messengers

1.

Commentary on the Discourse on Including the Brahma World

31. In the first discourse of the fourth, "at home" means in one's own house. "Are venerated" means they are looked after and protected with whatever there is in the house. Thus, having made known that families that venerate mother and father are "with Brahmā," now making known their state of being with the first teachers and so on, he said beginning with "with the first teachers." Therein, "Brahmā" and so on were stated for the purpose of establishing their state of being Brahmā and so on. "Of great service" means very helpful to their children. "Nurturers" means nurturers of life. For the life of little children has been nurtured, protected, striven for, and kept going by continuous effort by mother and father. "Nourishers" means those who nourish by growing their hands and feet and giving them the blood of their hearts to drink. "Those who show them this world" means the seeing of desirable and undesirable objects in this world by children is dependent on being born through mother and father; thus they are called those who show them this world.

"Mother and father are called Brahmā" is a designation for the foremost. Just as four meditative developments are not abandoned by Brahmā - friendliness, compassion, altruistic joy, and equanimity - so too four meditative developments towards their little children are not abandoned by mother and father. These should be understood at each and every time - For when the child is in the womb, a mind of friendliness arises in the mother and father, thinking "When indeed shall we see our little son healthy, with complete major and minor limbs?" But when this dull infant lying on its back, bitten by lice or by insects such as bugs, or oppressed by an uncomfortable sleeping place, cries out and wails, then having heard its sound, compassion arises in the mother and father; but at the time of playing, having run here and there, or at the time of standing in the charming age, having looked at the child, the minds of the mother and father become soft, delighted, and overjoyed, like a layer of cotton carded a hundred times placed in clarified butter; then altruistic joy is found in them. But when this son, having established the maintenance of a wife, dwells in a separate house, then a state of neutrality arises in the mother and father, thinking "Our little son is now able to sustain himself by his own nature"; at that time equanimity is found. For this reason it was said "Mother and father are called Brahmā."

"Are called first teachers" means for mother and father, from the time of birth onwards, make them grasp and train them thus: "Sit like this, stand like this, walk like this, lie down like this, eat like this, enjoy like this, this one is to be called 'father,' this one 'brother,' this one 'sister,' this is proper to do, this is not proper to do, it is proper to approach such and such a person, it is not proper to approach such and such a person." Then at a later stage, other teachers train them in elephant-craft, horse-craft, chariot-craft, archery, swordsmanship, finger-reckoning, and so on. Another gives the refuges, another establishes in the precepts, another gives the going forth, another teaches the word of the Buddha, another gives full ordination, another causes to attain the path of stream-entry and so on. Thus all of them are called later teachers, but mother and father are the very first; therefore he said - "Are called first teachers." Therein, "vuccare" means "are said," "are spoken of." "And worthy of offerings from their children" means they deserve the offering, the gift, the prepared food and drink and so on from their children; they are suitable to accept it. Therefore it was said "and worthy of offerings from their children." "Compassionate towards their offspring" means even by cutting the life of others, they look after and protect their own offspring. Therefore it was said "compassionate towards their offspring."

"Should venerate" means one should pay homage. "Should honour" means one should honour them with honour. Now, showing that honour, he said beginning with "with food" and so on. Therein, "with food" means with rice gruel, boiled rice, and solid food. "With drink" means with the eightfold beverage. "With cloth" means with cloth for the inner and outer robes. "With bedding" means with the provision of beds and chairs. "With anointing" means with anointing that makes fragrant after having dispelled bad odour. "With bathing" means with bathing by sprinkling the limbs with hot water in the cold season and with cool water in the hot season. "With washing of their feet" means with washing the feet with hot and cool water and also with anointing with oil. "After death" means having gone to the world beyond. "Rejoices in heaven" means here, to begin with, having seen the service to mother and father, wise people praise him right here on account of that service; but having gone to the world beyond, that attendant upon mother and father, established in heaven, rejoices and delights in the divine achievements.

2.

Commentary on the Ānanda Sutta

32. In the second, "such" (tathārūpo) means of such a nature. "Attainment of concentration" (samādhipaṭilābho) means the attainment of unified focus of mind. "In this conscious" (imasmiṃ ca saviññāṇake) - here, combining the body of both oneself and another together in the sense of being conscious, "in this" is said. "The underlying tendencies to I-making, mine-making, and conceit" (ahaṅkāramamaṅkāramānānusayā) means the wrong view of I-making and the craving of mine-making and the underlying tendency to conceit - these are the mental defilements of oneself and of another. "Would not be" (nāssu) means would not exist. "And externally in all signs" (bahiddhā ca sabbanimittesu) means the sign of matter, the sign of sound, the sign of odour, the sign of flavour, the sign of tangible object, the sign of eternality and so on, the sign of person, the sign of mental phenomena - in all such signs externally. "Liberation of mind, liberation by wisdom" (cetovimuttiṃ paññāvimuttiṃ) means fruition concentration and fruition knowledge. "Would be" (siyā) means might be (bhaveyya).

"Here, Ānanda, for a monk" (idhānanda, bhikkhuno) means Ānanda, for a monk in this Dispensation. "This is peaceful, this is sublime" (etaṃ santaṃ etaṃ paṇītaṃ) - he said this showing Nibbāna. Nibbāna is indeed called peaceful because of the stilling of mental defilements; also peaceful because for one who has entered the attainment "Nibbāna is peaceful" and sits even for a day, the arising of consciousness proceeds as just peaceful. "Sublime" (paṇītaṃ) means for one who has entered the attainment and sits, the arising of consciousness proceeds as just sublime - thus Nibbāna is called sublime. "The stilling of all activities" and so on are also synonyms for that very same thing. "The stilling of all activities" - for one who has entered the attainment and sits, even for a part of the day, the arising of consciousness proceeds as just the stilling of all activities. Etc. Likewise, in that which has received the name Nibbāna because of the absence of craving, which is reckoned as weaving, in the three existences, for one who has entered the attainment and sits, the arising of consciousness proceeds as just Nibbāna, Nibbāna - thus it obtains the names "the stilling of all activities" and so on. But in this eightfold reflective attentiveness, in this instance, even one is found, even two, and even all are indeed found.

"Having understood" (saṅkhāya) means having known with knowledge. "The far and near" (paroparāni) means the far and the near. For what is meant is that other individual existences and one's own individual existence are the far and the near. "For whom" means for whichever Worthy One. "Perturbation" (iñjitaṃ) means perturbation by lust, perturbation by hate, delusion, conceit, views, mental defilements, and misconduct - these are the seven perturbations, agitations, and tremblings. "Does not exist anywhere" (natthi kuhiñci) means does not exist anywhere, not even with regard to a single object. "Peaceful" (santo) means peaceful through the stilling of the opposing mental defilements. "Smokeless" (vidhūmo) means devoid of the smoke of bodily misconduct and so on. "Free from trouble" (anīgho) means devoid of the trouble of lust and so on. "Desireless" means free from craving. "Has crossed over" (atāri) means one who has crossed over, gone beyond, transcended. "He" (so) means that Worthy One who has eliminated the mental corruptions. "Birth and ageing" (jātijarā) - here it should be understood that by the mention of birth and ageing, illness and death too are already included. Thus in both the discourse and the verse, only the fruition attainment of arahantship is spoken of.

3.

Commentary on the Sāriputta Sutta

33. In the third, "in brief" means by setting up the matrix. "In detail" means by the classification of the established matrix. "Both in brief and in detail" means at times in brief, at times in detail. "But those who understand are rare" means but persons who penetrate are rare. This the Blessed One said with the intention "I shall test the knowledge of the Elder Sāriputta." Having heard that, the elder, although he does not say "I, venerable sir, shall understand," yet with the intention "Be confident, venerable sir, teach; I shall penetrate the Teaching taught by you by a hundred methods, by a thousand methods; let this be my burden" - thus encouraging the Teacher to teach, he said beginning with "This is the time, Blessed One."

Then the Teacher began the teaching with "Therefore." Therein, "in this conscious body" and so on is the same method as already stated. "He has cut off craving" means he cut craving with the knife of path knowledge. "Turned back the mental fetters" means having uprooted the tenfold mental fetter including its root, he cast it away. "Through the complete full realization of conceit he has made an end of suffering" means through the right means, through the right practice, through the full realization of abandoning of the ninefold conceit, he made an end of the suffering of the round of rebirths. "And this was said by me, Sāriputta, with reference to this" means Sāriputta, this was said by me in the Pārāyana, in Udaya's Question, with reference to this very fruition attainment.

Now, showing that which was spoken by the Blessed One, he began with "the abandoning of perceptions of sensuality" and so on. And in Udaya's Question this term has come as "the abandoning of sensual desire," but here by the reciters of the Aṅguttara it has been rendered as "of perceptions of sensuality." Therein, only the phrasing is different, but the meaning is one and the same. "Of perceptions of sensuality" means of perceptions arisen with reference to sensual pleasures, or of perceptions conascent with the eight types of consciousness accompanied by greed. "And of displeasure, both" means the abandoning of both these perceptions of sensuality and mental displeasure - the meaning is: I declare the deliverance through final knowledge, which is the fruition of arahantship reckoned as abandoning by cessation. But in the analytic explanation it is said "the abandoning of both sensual desire and displeasure, the appeasement, the relinquishment, the cessation, the Deathless, Nibbāna" - that was said by way of extracting the meaning. For "abandoning" is also called appeasement reckoned as the state of being eliminated, and the path which relinquishes the mental defilements, and the fruition reckoned as the cessation of mental defilements, and that Deathless Nibbāna depending on which the mental defilements are abandoned. Therefore those terms have come there. But from the statement "I declare the deliverance through final knowledge," the fruition of arahantship alone is intended. "And the dispelling of sloth" also - because it has arisen when sloth has been dispelled, the fruition of arahantship alone is intended. "The warding off of remorse" - because it has arisen immediately after the path that wards off remorse, fruition alone is intended.

"Purified by equanimity and mindfulness" means purified by equanimity and mindfulness arisen in the fruition belonging to the fourth meditative absorption. "Preceded by reflection on the Teaching" - reflection on the Teaching is called right thought; it is from the beginning, it is in front, it is the forerunner of the deliverance through final knowledge - thus preceded by reflection on the Teaching. That which is preceded by reflection on the Teaching. "Deliverance through final knowledge" means deliverance arisen at the culmination of the faculty of final knowledge, or deliverance through final knowledge - the deliverance through final knowledge; the meaning is liberated by wisdom. "The breaking up of ignorance" - because it has arisen when ignorance has been broken up, or because it has arisen with reference to Nibbāna reckoned as the breaking up of ignorance, it is the fruition of arahantship alone that has thus received this name. Thus it should be understood that by all these terms beginning with "abandoning," the fruition of arahantship alone is made manifest.

4.

Commentary on the Source Discourse

34. In the fourth, "sources" means causes. "Of actions" means of actions leading to the round of rebirths. "Greed is a source for the arising of actions" means greed, whose intrinsic nature is being greedy and enticing, is the source, the cause, the condition for the arising, for the accumulation, of actions leading to the round of rebirths - this is the meaning. "Hate" means hate whose intrinsic nature is hating and corrupting. "Delusion" means delusion whose intrinsic nature is being deluded and bewildered.

"Done through greed" means done by greed; the meaning is action done having become greedy, overpowered by greed. "Born from greed" means born of greed. "Greed is the source of this" means having greed as its source. "Greed is the origin of this" means having greed as its origin. "Origin" means condition; the meaning is having greed as its condition. "Wherever his individual existence arises" means in whatever state the individual existence of this person who possesses action born of greed arises, the aggregates become manifest. "There that action ripens" means in those aggregates that action ripens. "Either in this very life" and so on - since that action is either experienced in present life, or experienced in next life, or experienced from one life to another, therefore this was said to show that classification. In the remaining two as well, the same method applies.

"Unbroken" means not split. "Not rotten" means not having reached the state of being without seed through putridity. "Not damaged by wind and heat" means not destroyed by wind nor by heat. "With substance" means having taken up substance, having substance, not without substance. "Well stored" means comfortably laid up by way of accumulation. "In a good field" means in a cleared field. "On well-prepared ground" means on field-ground well prepared by ploughing and harrowing and by an eight-toothed harrow. "Placed" means set down, planted. "Would send down" means would let in. Regarding "growth" and so on: growth by upward movement, increase by establishment of roots below, expansion by spreading out on all sides.

Now, as to what was said here beginning with "either in this very life," therein, for the purpose of non-confusion, the classification of action should be spoken of in this place. For by the method of the Discourses, eleven actions have been classified. That is: Experienced in present life, experienced in next life, experienced from one life to another, that which is weighty, that which is abundant, that which is near, or else action because of the doing, productive, supportive, obstructive, and destructive. Therein, in a single impulsion process, among the seven consciousnesses, the first impulsion volition, whether wholesome or unwholesome, is called kamma whose result is experienced in present life. That gives its result in this very individual existence, as wholesome like that of Kākavaḷiya and Puṇṇa the merchant, and as unwholesome like that of Nanda the demon, Nanda the young man, Nanda the cattle-butcher, Kokāliya, Suppabuddha, Devadatta, and Ciñcā the young woman. But when unable to do so, it is called defunct kamma; it becomes resultless. That should be established by the simile of the deer-hunter. For just as when a deer-hunter, having seen a deer, having drawn his bow, the arrow shot, if it does not miss, fells that deer right there; then the deer-hunter, having skinned it, having cut it into fragments, taking the meat, goes pleasing his children and wife. But if it misses, the deer, having fled, does not even look back in that direction again. Thus this accomplishment should be seen. For the obtaining of the turn for result of kamma whose result is experienced in present life is like the arrow's piercing the deer without missing, and its becoming resultless is like not piercing.

But the seventh impulsion volition, which accomplishes the purpose, is called kamma whose results are experienced in next life. That gives its result in the immediately following individual existence. But this should be understood on the wholesome side by means of the eight attainments, and on the unwholesome side by means of the five heinous actions. Therein, one who has obtained the eight attainments is reborn in the Brahma world by means of one attainment. Even the doer of all five heinous actions is reborn in hell by means of one action; the remaining attainments and actions merely become defunct kamma, and are resultless. This meaning too should be explained by the former simile itself.

But the five impulsion volitions in between those two are called kamma whose results are experienced from one life to another. That, in the future, whenever it obtains the opportunity, then gives its result. As long as there is continuation of the round of rebirths, there is no such thing as defunct kamma. All that should be explained by the simile of the hunter with dogs. For just as a dog released by a hunter with dogs, having seen a deer, having pursued the deer, in whatever place it catches up, right there it bites; just so this action, in whatever place it obtains an opportunity, right there it gives its result; there is no being who is free from it.

But among wholesome and unwholesome actions, among the weighty and non-weighty, whichever is weighty, that is called "that which is weighty." This should be understood as exalted action on the wholesome side, and as the five heinous actions on the unwholesome side. When that exists, the remaining wholesome or unwholesome actions are unable to ripen; that itself, being twofold, gives conception. For just as even a mustard-seed-sized crystal or iron ball thrown into a water pool is unable to float on the surface of the water, but goes only downwards; just so, among the wholesome and unwholesome, whichever is weighty, having seized that itself, it goes.

But among wholesome and unwholesome actions, whichever is abundant, that is called "that which is abundant." That should be understood by means of habitual practice obtained over a long time. Or whichever produces pleasure among powerful wholesome actions, and produces torment among unwholesome actions, that is called "that which is abundant." This is just as when two wrestlers have descended onto the battlefield, whichever is powerful, he, having felled the other, goes; just so, having overpowered the other weak action, whichever is abundant by means of habitual practice, or powerful by means of proximity, that gives its result, like the action of King Duṭṭhagāmaṇi Abhaya.

He, it is said, defeated in the battle of Cūḷaṅgaṇiya, having mounted a mare, fled. His minor attendant, the minister named Tissa, was alone behind him. He, having entered a certain forest, seated, being oppressed by hunger - "Brother Tissa, hunger afflicts us exceedingly; what shall we do?" he said. "There is, Sire, one meal in a golden bowl brought by me, kept within my garment." "Then bring it." He, having taken it out, placed it before the king. The king, having seen it, said: "Dear son, make four portions." "We are three persons; why does the king have four portions made?" "Brother Tissa, from the time I remember myself, food has never been consumed by me without giving to my noble ones; and I shall not consume it even today without giving." He made four portions. The king said: "Announce the time for the meal." "In a deserted forest, from where shall we obtain them, noble ones, Sire?" "This is not your burden. If there is faith in me, we shall obtain noble ones; confidently announce the time for the meal," he said. He announced three times: "It is time, venerable sir, it is time, venerable sir."

Then the Elder Bodhimātu Mahātissa, having heard that sound with the divine ear element, reflecting on it thinking 'Where is this sound from?' having known "Today the Great King Duṭṭhagāmaṇi Abhaya, defeated in battle, having entered the forest and seated, having had one drinking-vessel meal divided into four portions, thinking 'I shall not eat alone,' had the mealtime announced," thinking "Today it is fitting for me to give support to the king," having come by mental travel, stood before the king. The king, having seen him, with a gladdened mind, having said "Look, brother Tissa!" having paid homage to the elder, said "Give me your bowl, venerable sir." The elder brought out his bowl. The king, having put the elder's portion together with his own portion into the bowl, having paid homage, saying "Venerable sir, may there never be danger regarding food," stood there. The minister Tissa too, thinking "I shall not be able to eat while my young master is watching," poured his own portion into the elder's very bowl. The mare too thought - "It is fitting to give my portion too to the elder himself." The king, having looked at the mare, having known "This one too expects to put her own portion into the elder's very bowl," having put that too in that very place, having paid homage to the elder, dismissed him. The elder, having taken that food and gone, from the beginning gave it to the community of monks in reduced morsels.

The king too thought - "We are exceedingly hungry; it would indeed be good if he were to send the surplus food and rice grains." The elder, having known the king's mind, having made the surplus food just enough for their sustenance, threw the bowl into the sky; the bowl, having come, rested in the king's hand. The food was as much as desired for all three persons. Then the king, having washed the bowl, thinking "I shall not send an empty bowl," having removed his upper garment, having wiped off the water, having placed the garment in the bowl, thinking "Let the bowl go and rest in the hand of my noble master," threw it into the sky. The bowl, having gone, rested in the elder's hand.

Afterwards, while the king, having enshrined the eighth portion of the Tathāgata's bodily relics, was having the Great Shrine of one hundred and twenty cubits built, while the shrine was still unfinished, the time of death arrived. Then, as he lay on the southern side of the Great Shrine, while the community of monks was rehearsing according to the five collections, six chariots, having come from the six heavenly worlds, stood in the sky before him. The king, saying "Bring the book of merit," had the book of merit read from the beginning. Then no action satisfied him. He said "Read further." The book-reader said "Having been defeated by you, Sire, in the battle of Cūḷaṅgaṇiya, having entered the forest and seated, having had one drinking-vessel meal divided into four portions, almsfood was given to the Elder Bodhimātu Mahātissa." The king, having said "Stop," asked the community of monks, "Venerable sirs, which heavenly world is delightful?" "The Tusita abode, the dwelling place of all Bodhisattas, great king." The king, having died, having mounted the very chariot that had come from the Tusita abode, went to the Tusita abode. This is the story concerning the giving of result by powerful action.

But whatever among wholesome and unwholesome actions one is able to recollect near death, that is called 'that which is near.' This is just as when the door of a cattle pen full of a herd of cattle is opened, at the far end, even though there are cattle being trained and strong cattle, whichever one is near the door of the cattle pen, even a weak old cow at the very least, that one goes out first; just so, even though there are other wholesome and unwholesome actions present, due to being near the time of death, it gives result.

Herein are these stories - In the village of Madhuaṅgaṇa, it is said, a certain Tamil doorkeeper, right early, having taken a hook and gone, having killed fish, having made three portions, with one he obtains rice, with one curds, and one he cooks. Having done the action of killing living beings for fifty years in this manner, afterwards, being old, he takes to the bed of non-rising. At that moment, the Elder Cūḷapiṇḍapātikatissa, a dweller at the Mountain Monastery, thinking "Let not this being perish while I am watching," having gone, stood at the door of his house. Then his wife informed him, "Master, the elder has come." "I have not gone to the elder's presence for fifty years; by what virtue of mine would the elder come? Tell him to go away." She said "Please pass by, venerable sir." The elder asked "What is the bodily condition of the lay follower?" "He is weak, venerable sir." The elder, having entered the house, having aroused mindfulness, said "Will you take the precepts?" "Yes, venerable sir, give them." The elder, having given the three refuges, began to give the five precepts. At the very time of saying "the five precepts," his tongue fell. The elder, thinking "This much will suffice," having departed, went away. He too, having died, was reborn in the Cātumahārājika abode. At the very moment of rebirth, reflecting "Having done what action indeed was this obtained by me?" having known the fact that it was obtained in dependence on the elder, having come from the heavenly world, having paid homage to the elder, stood to one side. And when it was said "Who is this?" he said "I, venerable sir, am the Tamil doorkeeper." "Where were you reborn?" "In the Cātumahārājika realm, venerable sir. If the noble one had given me the five precepts, I would have been reborn in a higher heavenly world." "What can I do? You were not able to receive them, dear son." He, having paid homage to the elder, went to the heavenly world itself. This is the story concerning wholesome action for now.

Now on the Ganges there was a lay follower named Mahāvācakāla. He, for thirty years, recited the thirty-two aspects for the purpose of the path of stream-entry, and having arrived at the illusion of view thinking "I, thus reciting the thirty-two aspects, was not able to produce even so much as a light; the Buddha's Dispensation will be not leading to liberation," having died, was reborn in the Great Ganges as a crocodile ghost nine usabhas in length. On one occasion sixty carts loaded with stone pillars went by the Kacchaka ford. He devoured all those oxen and stones. This is the case regarding unwholesome action.

But released from these three, that which is done through the influence of not knowing, or else because of the doing, is called action. That, just as a stick thrown by a mad man goes here or there, just so in their absence it gives result somewhere or other.

Productive action, having generated one conception, does not generate the course of existence; in the course of existence another action produces the result. For just as a mother only gives birth, but a nurse watches over; just so, like a mother is productive action that produces conception, and like a nurse is the action that has arrived during the course of existence. Supportive action is found in both wholesome and unwholesome. For a certain one, having done wholesome, is reborn in a fortunate existence. He, steady in that, having done wholesome again and again, having supported that action, wanders in fortunate existence alone for many hundreds of thousands of years. A certain one, having done unwholesome, is reborn in an unfortunate existence. He, steady in that, having done unwholesome again and again, having supported that action, wanders in unfortunate existence alone for many hundreds of thousands of years.

Another method - Productive action is both wholesome and unwholesome. It generates the material and immaterial resultant aggregates both at conception and during the course of existence. Supportive action, however, is not able to generate result; it supports the happiness and suffering arising in the result generated by the conception given by another action, and keeps it going for a duration. Obstructive action oppresses and afflicts the happiness and suffering arising in the result generated by the conception given by another action, and does not allow it to continue for a duration. Herein this is the method - When wholesome action is ripening, unwholesome action, having become obstructive, does not allow it to ripen. When unwholesome action is ripening, wholesome action, having become obstructive, does not allow it to ripen. Just as someone might break or cut a growing tree or shrub or creeper with a stick or a knife, then that tree or shrub or creeper would not be able to grow; just so, wholesome that is ripening, obstructed by unwholesome, or unwholesome that is ripening, obstructed by wholesome, is not able to ripen. Therein, Sunakkhatta's unwholesome action obstructed the wholesome; the executioner of thieves' wholesome action was obstructed by the unwholesome.

In Rājagaha, it is said, Vātakāḷaka performed the work of executing thieves for fifty years. Then they reported to the king - "Sire, Vātakāḷaka is old and is not able to execute thieves." "Remove him therefore from that position." The ministers, having removed him, placed another in that position. Vātakāḷaka too, as long as he performed that work, did not obtain the opportunity to clothe himself in new garments, or to adorn himself with fragrant flowers, or to eat milk-rice, or to experience anointing and bathing. He, thinking "For a long time I have gone about in a soiled appearance," having commanded his wife "Cook milk-rice for me," having had bathing requisites taken up, having gone to the bathing ford, having washed his head, having clothed himself in new garments, having anointed himself with perfumes, having adorned himself with flowers, while coming home, having seen the Elder Sāriputta, with a satisfied mind thinking "I have departed from the defiled work, and the noble one has been seen by me," having led the elder to his house, served him with milk-rice prepared with fresh ghee, sugar, and bath powder. The elder gave the thanksgiving for him. He, having heard the thanksgiving, having obtained acquiescent acceptance, having followed after the elder, while turning back, on the way, having been trampled by a cow with a young calf, having been brought to the destruction of life, was reborn in the realm of the Thirty-three. The monks asked the Tathāgata - "Venerable sir, the executioner of thieves was removed from the defiled work this very day, died this very day - where indeed was he reborn?" In the realm of the Thirty-three, monks. Venerable sir, the executioner of thieves killed men for a long time, and you speak thus; is there indeed no fruit of evil action? Do not, monks, speak thus. Having obtained the decisive support of a powerful good friend, having given almsfood to the General of the Teaching, having heard the thanksgiving, having obtained acquiescent acceptance, he was reborn there.

Destructive action, however, being itself both wholesome and unwholesome, having destroyed another weak action and having obstructed its result, makes opportunity for its own result. Thus, when opportunity has been made by action, that result is called arisen. "Destructive" is also a name for this very same. Herein this is the method - at the time of the ripening of wholesome action, one unwholesome action, having risen, cuts down and fells that action. At the time of the ripening of unwholesome action too, one wholesome action, having risen, cuts down and fells that action. This is called destructive. Therein, the action of Ajātasattu was a cutter of the wholesome, that of the Elder Aṅgulimāla was a cutter of the unwholesome. Thus by the method of the Discourses, eleven actions have been classified.

But by the method of the Abhidhamma, sixteen actions have been classified, as follows - "There are some evil undertakings of action that, being obstructed by success of destination, do not ripen; there are some evil undertakings of action that, being obstructed by success of individuality, do not ripen; there are some evil undertakings of action that, being obstructed by success of time, do not ripen; there are some evil undertakings of action that, being obstructed by success of means, do not ripen. There are some evil undertakings of action that, owing to failure of destination, ripen; owing to failure of individuality, failure of time, failure of means, ripen. There are some good undertakings of action that, being obstructed by failure of destination, do not ripen; being obstructed by failure of individuality, failure of time, failure of means, do not ripen. There are some good undertakings of action that, owing to success of destination, ripen; owing to success of individuality, success of time, success of means, ripen."

Therein, "evil" means inferior. "Undertakings of action" means takings up of action. This is a designation for actions that have been taken up and undertaken. In the passage beginning with "being obstructed by success of destination, do not ripen," when action capable of producing the experience of undesirable objects exists, for one reborn in a fortunate existence, that action, being obstructed by success of destination, does not ripen. The meaning is that, having been obstructed by success of destination, it does not ripen. But whoever, through evil action, having been reborn in the womb of a female slave or a female worker, is endowed with a fine physique, established in the prosperity of his individual existence. Then his masters, having seen his beauty of form, having given rise to the thought "This one is not befitting for menial work," having placed him in positions such as storekeeper and so on, like their own born son, having arranged prosperity, look after him. The action of one of such nature, being obstructed by success of individuality, does not ripen. But whoever is reborn in a time of plenty similar to the time of the first cosmic cycle, when food of easily obtainable and accomplished flavour abounds, his evil action, even though existing, being obstructed by success of time, does not ripen. But whoever lives in dependence on right means, approaches at the time proper for approaching, withdraws at the time proper for withdrawing, flees at the time proper for fleeing. At the time proper for giving a bribe, he gives a bribe; at the time proper for theft, he commits theft. The evil action of one of such nature, being obstructed by success of means, does not ripen.

But for one reborn in an unfortunate existence, his evil action, owing to failure of destination, ripens. But whoever, reborn in the womb of a female slave or a female worker, is ugly and ill-formed, he arouses doubt: "Is he a demon or a human being?" If he is a man, then, thinking "This one is not befitting for any other work," they make him look after elephants or horses or oxen, or make him bring grass, firewood and so on, or make him hold the spittoon. If she is a woman, then they make her cook meals of rice and so on for elephants, horses and so on, or make her throw away rubbish, or else make her do other loathsome work. The evil action of one of such nature, owing to failure of individuality, ripens. But whoever is reborn in a time of famine, or in a time of declined prosperity, or in an intermediate cosmic cycle, his evil action, owing to failure of time, ripens. But whoever does not know how to accomplish his means, does not know how to approach at the time proper for approaching, etc. does not know how to commit theft at the time proper for theft, his evil action, owing to failure of means, ripens.

But whoever, even while action worthy of experiencing desirable objects exists, having gone to an unfortunate realm of existence, is reborn there, for him that action, obstructed by failure of destination, does not ripen. But whoever, through the power of merit, having been reborn in the house of kings, royal ministers, and so on, is either one-eyed or crippled or lame or paralysed, for him they do not give the positions of viceroyalty, generalship, storekeeper, and so on, thinking they are not befitting. Thus his merit, obstructed by failure of clinging, does not ripen. But whoever is reborn among human beings in a time of famine or in a time of declined prosperity or in an intermediate cosmic cycle, for him that good action, obstructed by failure of time, does not ripen. Whoever does not know how to accomplish means in the manner stated below, for him the good action, obstructed by failure of means, does not ripen.

But for one reborn in a fortunate realm of existence through good action, that action ripens owing to success of destination. Having been reborn in the family of kings, royal ministers, and so on, for one who has attained success of clinging, established in the prosperity of his individual existence, having seen an individual existence resembling a jewelled archway raised up in the city of the gods, thinking "The positions of viceroyalty, generalship, storekeeper, and so on are befitting for this one," they give those positions even while he is still young; for one of such nature, the good action ripens owing to success of clinging. Whoever is reborn among the first beings of a cosmic cycle or in a time when food and drink are easily obtained, for him the good action ripens owing to success of time. Whoever knows how to accomplish means in the manner already stated, for him the action ripens owing to success of means. Thus sixteen actions are classified according to the method of the higher teaching.

Furthermore, twelve actions are also classified according to the method of the Paṭisambhidāmagga. That is: "There was action, there was result of action; there was action, there was no result of action; there was action, there is result of action; there was action, there is no result of action; there was action, there will be result of action; there was action, there will not be result of action; there is action, there is result of action; there is action, there is no result of action; there is action, there will be result of action; there is action, there will not be result of action; there will be action, there will be result of action; there will be action, there will not be result of action."

Therein, whatever action was accumulated in the past and obtained its turn for result in the past itself, being productive of conception it produced conception, being productive of materiality it produced materiality - that is said to be "there was action, there was result of action." But whatever did not obtain its turn for result, being productive of conception was unable to produce conception or being productive of materiality was unable to produce materiality - that is said to be "there was action, there was no result of action." But whatever was accumulated in the past and has obtained its turn for result at present, being productive of conception having produced conception, being productive of materiality having produced materiality, stands - that is said to be "there was action, there is result of action." Whatever, not having obtained its turn for result, being productive of conception was unable to produce conception or being productive of materiality was unable to produce materiality - that is said to be "there was action, there is no result of action." But whatever was accumulated in the past and will obtain its turn for result in the future, being productive of conception will be able to produce conception, being productive of materiality will be able to produce materiality - that is said to be "there was action, there will be result of action." Whatever will not obtain its turn for result in the future, being productive of conception will not be able to produce conception or being productive of materiality will not be able to produce materiality - that is said to be "there was action, there will not be result of action."

But whatever is accumulated at present and obtains its turn for result at present itself - that is said to be "there is action, there is result of action." But whatever does not obtain its turn for result at present - that is said to be "there is action, there is no result of action." But whatever is accumulated at present and will obtain its turn for result in the future, being productive of conception will be able to produce conception, being productive of materiality will be able to produce materiality - that is said to be "there is action, there will be result of action." But whatever will not obtain its turn for result, being productive of conception will be able to produce conception or being productive of materiality will be able to produce materiality - that is said to be "there is action, there will not be result of action."

But whatever will be accumulated in the future and will obtain its turn for result in the future itself, being productive of conception will produce conception or being productive of materiality will produce materiality - that is said to be "there will be action, there will be result of action." But whatever will not obtain its turn for result, being productive of conception will not be able to produce conception or being productive of materiality will not be able to produce materiality - that is said to be "there will be action, there will not be result of action." Thus twelve actions are classified according to the method of the Paṭisambhidāmagga.

Thus these twelve and the sixteen actions classified according to the method of the higher teaching, having moved aside from their own positions, become just the eleven actions stated according to the method of the discourses. Those too, having moved aside from that, become just three actions: experienced in present life, experienced in next life, and experienced from one life to another. There is no transition among them; they remain just in their own positions. For if action experienced in present life were to become experienced in next life or experienced from one life to another, the Teacher would not have said "either in this very life." If also action experienced in next life were to become experienced in present life or experienced from one life to another, the Teacher would not have said "or upon rebirth." And also if action experienced from one life to another were to become experienced in present life or experienced in next life, the Teacher would not have said "or in some other subsequent existence."

The meaning in the bright side too should be understood by this very method. Here, however, "when greed has disappeared" means when greed has gone away, has ceased. "Made like a palm stump" means made like a palm stump; like a palm tree with its crown cut off, made to have the intrinsic nature of not growing again - this is the meaning. "Brought to obliteration" means made to undergo obliteration; made so that it does not arise again - this is the meaning. "Thus" (evassu) means thus they would be. "Just so" - here wholesome-unwholesome action should be seen as like the seeds; one who practises meditation is like the person who burns them with fire; path knowledge is like the fire; the time of burning the mental defilements by path knowledge is like the time of setting fire to and burning the seeds; the time of making the five aggregates with their roots cut off and setting them aside is like the time of making into ashes; the time when, through the cessation of the clung-to continuity, the five aggregates whose roots have been cut off cease without the state of reconnection and do not take up conception again in existence, should be understood as like the time of winnowing in a strong wind or carrying away by a river and bringing to non-continuance.

"Born of delusion too, by the fool" (mohajañcāpaviddasū) means born of delusion too, by the fool (mohajañcāpi aviddasu). This is what is meant - whatever action that fool, that blind ignorant one, does as born of greed and born of hate and born of delusion, thus by one doing so, whatever action is done by him, whether little or much. "Right here that is to be experienced" means that action is to be experienced by that fool right here in his own individual existence; the meaning is that it ripens in his very own individual existence. "No other site is found" means there is no other site for the ripening of that action. For an action done by one does not ripen in another's individual existence. "Therefore greed and hate, and born of delusion too, the wise man" means therefore whoever is wise, intelligent, and learned does not do that action classified as born of greed and so on; "a monk arousing true knowledge, should give up all unfortunate realms" means having aroused the true knowledge of the path of arahantship, or else while arousing that true knowledge, he gives up all unfortunate realms. This is stated by way of the heading of the teaching; but that one who has eliminated the mental corruptions gives up even the fortunate worlds. And as for what is said "therefore greed and hate," here too it should be understood that by the heading of greed and hate, only action born of greed and action born of hate are indicated. Thus in both the discourses and the verse, only the round of rebirths and the end of the round of rebirths are spoken of.

5.

Commentary on the Hatthaka Discourse

35. In the fifth, "at Āḷavī" means in the Āḷavī country. "On the cattle path" means on the path where cattle walk. "On a mattress of leaves" means on a mattress of leaves that had fallen by themselves. "Then" means when the Tathāgata was thus seated, having gathered together the leaves that had fallen by themselves in a siṃsapā grove near the straight high road which was the path where cattle walk, having made a mattress, having spread out the Fortunate One's great robe, having folded his legs crosswise. "Hatthaka of Āḷavī" means the prince of Āḷavī who received this name because he had passed from hand to hand. "Said this" means he spoke this utterance beginning with "I hope, venerable sir, the Blessed One." But why did the Perfectly Self-awakened One go to that place and sit down, and why did the prince go there? The Perfectly Self-awakened One, to begin with, having seen the occasion for a teaching of the Teaching arising from a particular incident, sat down there; and the prince too, having risen right early, surrounded by five hundred lay followers, while going to attend upon the Buddha, having turned aside from the main road and taken the cattle path, going thinking "I shall gather mixed flowers for the purpose of venerating the Buddha," having seen the Teacher, having approached and paid homage, sat down to one side; thus he went there. "Slept happily" means he slept happily.

"The eight days between the months" means the period of eight days between Māgha and Phagguṇa. For four days at the end of Māgha and four at the beginning of Phagguṇa - this is called "the eight days between the months." "The time of snowfall" means the time of the falling of snow. "Rough" means harsh or hard. "Trampled by cattle hooves" means when the sky has newly rained, at the places trodden again and again by cows, mud rises up between the hooves and remains; that, dried by wind and heat, becomes like saw-teeth and is of unpleasant contact. With reference to that he said - "The ground trampled by cattle hooves." The meaning is also "cut by the hooves of cattle." "A high-altitude wind blows" means a wind blowing from the four directions blows. A wind blowing from one direction, or from two directions, or from three directions is not called a high-altitude wind.

"If so, young man" - this the Teacher said, extending the teaching further, thinking "This prince knows neither those who dwell in happiness nor those who dwell in suffering in the world; I shall make him know." Therein, "as it pleases you" means as it would be agreeable to you. "Suppose here" means there might be in this world. "Spread with a long-fleeced woollen cover" means spread with a black woollen carpet with fleece exceeding four finger-breadths in length. "Spread with a white woollen cover" means spread with a white covering made of wool. "Spread with a woollen cover embroidered with flowers" means spread with a woollen covering with dense flower patterns. "With an excellent antelope-hide spread" means spread with an excellent bed-sheet made of kadali-deer hide. They make that bed-sheet, it is said, by spreading kadali-deer hide over white cloth and sewing it. "With a canopy above" means together with an upper canopy; the meaning is together with a red canopy fastened above. "With red cushions at both ends" means a head-cushion and a foot-cushion - with red cushions placed at both ends of the divan. "Wives" means spouses. "Would be in attendance with agreeable service" means they would be in attendance with an agreeable manner of service.

"Bodily" means agitating the body of the five sense doors. "Mental" means agitating the mind-door. "That lust has been abandoned by the Tathāgata" means such lust has been abandoned by the Tathāgata; this is the meaning. But whatever lust is his, that is not called abandoned by the Tathāgata. The same method applies to hate and delusion as well.

"Brahmin" means a brahmin who has warded off evil, one who has eliminated the mental corruptions. "Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements. "Does not cling to sensual pleasures" means does not cling to object sensual pleasures and defilement sensual pleasures through the smearing of craving and wrong view. "Become cool" means become cool because of the absence within of tormenting mental defilements. "Without clinging" means without clinging because of the absence of defilements as clinging. "Having cut off all attachments" - attachments are called cravings; having cut off all those attachments that are attached and entangled in objects such as matter and so on. "Having removed anguish from the heart" means having removed and appeased the disturbance dependent on the heart. "Having attained peace of mind" means having reached the quenching of the mental defilements of consciousness. Or this is an instrumental expression, as in such passages as "having collected together with the whole mind"; the meaning is having attained Nibbāna with the mind.

6.

Commentary on the Devadūta Sutta

36. In the sixth, "divine messengers" means divine messengers. Here, however, this is the meaning of the word - "Deva" means Death, "his messengers" thus "divine messengers." For the aged, the diseased, and the dead, in the sense of arousing a sense of urgency, as if urging "Now you must go near to Death," therefore they are called divine messengers. "Messengers like gods" also means divine messengers. For just as when an adorned and prepared deity, having stood in space, declares "On such and such a day you will die," her word is fit to be believed. Just so, the aged, the diseased, and the dead too, being seen, as if urging "You too are of such nature," and their word is just like the declaration of a deity whose word is never otherwise - thus "messengers like gods" means divine messengers. "Messengers of the gods of purification" also means divine messengers. For all Bodhisattas, having seen the aged, the diseased, the dead, and the one gone forth, having attained a sense of urgency, departed and went forth. Thus "messengers of the gods of purification" also means divine messengers. But here, with a change of gender, "devadūtānī" is said.

Why was "practises misconduct by body" and so on begun? For the purpose of showing the action that leads to the place of cross-questioning about the divine messengers. For by this action this being is reborn in hell, and then there King Yama cross-questions him about the divine messengers. Therein, "practises misconduct by body" means he practises the threefold misconduct through the bodily door. "By speech" means he practises the fourfold misconduct through the verbal door. "By mind" means he practises the threefold misconduct through the mental door.

"The guardians of hell" - here certain elder monks say: "There are no such things as guardians of hell; just like a machine, action itself carries out the torture." That view has been refuted in the Abhidhamma itself by the method: "Are there guardians of hell in hell? Yes. And are there torturers?" For just as in the human world there are those who carry out the torture of punishment, just so in hell there are guardians of hell. "Of King Yama": King Yama is a king of the mansion-dwelling ghosts. At one time he experiences in a divine mansion the achievement of all prosperity such as divine wish-fulfilling trees, divine pleasure gardens, divine dancers, and so on; at another time the result of action. He is a righteous king. And he is not just one; rather, at the four gates there are four persons. "Disrespectful towards his mother": one who is devoted to the welfare of one's mother is "matteyya," meaning one who practises rightly towards one's mother. "Not matteyya" means disrespectful towards his mother, meaning one who practises wrongly towards one's mother. The same method applies to the remaining terms as well. "Disrespectful towards brahmins": here, those who have eliminated the mental corruptions are called brahmins; one who practises wrongly towards them is called disrespectful towards brahmins.

"Cross-questions" means he asks by imposing the duty of cross-examination; but establishing a view is called "asking for reasons"; asking about the reason is called "admonishing." "I did not see": he speaks thus with reference to the absence of any divine messenger sent to his presence.

Then Yama, having known "this one does not discern the meaning of what has been said," wishing to make him discern the meaning, said beginning with "Hey." Therein, "aged" means decrepit with ageing. "Bent like a roof beam" means bent like a gopānasī (roof beam). "Broken" means broken. By this too he explains the very state of being bent. "Leaning on a stick" means having a stick as support, having a stick as companion. "Trembling" means shaking. "Afflicted" means afflicted by ageing. "With broken teeth" means with teeth broken through the power of ageing. "Grey-haired" means with white hair. "Scanty-haired" means bald, as if the hair had been pulled out. "Bald-headed" means with a greatly bald head. "Wrinkled" means with wrinkles that have arisen. "With limbs blotched with spots" means a body scattered with white spots and dark spots. "Subject to ageing" means having the intrinsic nature of ageing, not released from ageing, meaning "ageing proceeds within me myself." The same method applies to the two terms above as well, namely "subject to disease" and "subject to death."

"Having cross-questioned about the first divine messenger": here a being decrepit with ageing in meaning speaks thus - "Look, sirs, I too was young like you, strong in thigh, strong in arm, accomplished with speed; those achievements of strength and speed have disappeared from me; even though my hands and feet exist, they do not perform the function of hands and feet; because of not being released from ageing I have become such. But it is not I alone; you too are not released from ageing. For just as for me, so too for you ageing will come. Therefore, before its arrival, do good." Therefore this one became known as a divine messenger. "Sick" means afflicted. "Suffering" means one who has reached suffering. "Severely ill" means excessively ill.

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

In the passage beginning with "dead for one day" and so on, "it would be of one dead for a day" means dead for one day; that is "dead for one day." The same method applies to the two terms that follow as well. Like bellows inflated by air, after the exhaustion of life, through the state of swollenness that has arisen in due order, because of being bloated, it is "bloated." "Vinīla" is called one whose colour has become discoloured; vinīla itself is vinīlaka; that is "vinīlaka." Or, because of repulsiveness, what is contemptible as discoloured is "vinīlaka." "Festering" means with pus flowing out; the meaning is that at the place where it has burst open, it is smeared with the pus that has trickled forth.

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

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

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

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

"A red-hot iron stake" means having laid the body measuring three leagues face upward on a blazing iron ground, they drive into the right hand an iron spike the size of a palm tree, and likewise into the left hand and so on. And just as they lay him face upward, so too having laid him on his chest, on his left side, and on his right side, they inflict that very same torture. "Having laid him down" means having laid the body measuring three leagues on a blazing iron ground. "With axes" means they plane with large axes the size of half a roof of a house; blood flows becoming a river; flames rise up from the iron ground and seize the planed place; great suffering arises. But while planing, having marked with a string, they make it octagonal and hexagonal like timber. "With adzes" means with adzes the size of a large winnowing basket. "Having yoked to a chariot" means having yoked to a chariot ablaze on every side, together with yoke, straps, spokes, chariot wheels, pole, and goad. "Great" means the size of a great pinnacle building. "They make him climb" means they make him climb by striking with blazing iron hammers. "Once upward" means like rice grains thrown into a well-boiled pot, he goes upward, downward, and across. "The great hell" means in the Avīci great hell.

"Divided into sections, measured" means divided by placing section by section. "Surrounded" means fenced. "With iron" means covered above with an iron plate. "Having pervaded a hundred yojanas all around, it stands" means it stands having pervaded thus, such that for one standing a hundred yojanas all around and looking, the eyes come out like a pair of balls.

"Having gone to an inferior bodily existence" means having gone to an inferior body. "In clinging" means in the grasping of craving and wrong view. "The origin of birth and death" means being the cause of birth and death. "Without clinging" means without clinging to the four kinds of clinging. "In the extinction of birth and death" means they become liberated in Nibbāna, which is termed the extinction of birth and death. "Perfectly quenched in this very life" means quenched in the present life, in this very individual existence, by the quenching of all mental defilements. "They have overcome all suffering" means they have gone beyond the entire suffering of the round of rebirths.

7.

Commentary on the Four Great Kings Discourse

37. In the seventh, "ministers and councillors" means attendant deities. "Wander about this world" means on the eighth day, it is said, Sakka, the king of gods, commands the four great kings - "Dear sons, today, on the eighth day, having wandered about the human world, having taken up the names and clans of those making merit, come back." They, having gone, send their own attendants - "Go, dear sons, having wandered about the human world, having written the names and clans of the merit-makers on a golden slab, bring them." They do so. Therefore it was said - "Wander about this world." "Are there many" and so on was said for the purpose of showing the manner of their investigation. For investigating thus, they wander about. Therein, "observing the Observance" means they determine the Observance factors on eight occasions of the month. "Keeping vigil" means they perform what is called the vigil Observance practice. Those performing it do so in one fortnight by way of going out to meet and following on from the four Observance days. Those going out to meet the fifth-day Observance are observers of the Observance on the fourth day; those following on, on the sixth day. Those going out to meet the eighth-day Observance, on the seventh day; those following on, on the ninth day. Those going out to meet the fourteenth, on the thirteenth; those following on from the fifteenth-day Observance are observers of the Observance on the first day of the fortnight. "Making merit" means they make various kinds of merit such as going for refuge, constant morality, flower offerings, hearing the Teaching, lighting a thousand lamps, building monasteries, and so on. They, having thus wandered about, having written the names and clans of the merit-makers on golden slabs, having brought them, give them to the four great kings. "The sons wander about this world" means they wander about, having been sent by the four great kings in the same manner as before. "Tadahu" means on that day. "Uposatha" means on the Observance day.

"If, monks, there are few" means the ministers and councillors of the four great kings approach those various villages, market towns, and royal cities; then the deities dwelling in dependence on those places, thinking "The ministers of the great kings have come," having taken a present, go to their presence. They, having taken the present, having asked about the meritorious practice of humans according to the method stated as "Are there indeed, sirs, many humans who are respectful to their mothers?" when it was said "Yes, sir, in this village such and such and such and such are making merit," having written their names and clans, they go elsewhere. Then on the fourteenth, the sons of the four great kings too, having taken that very same golden slab, wandering about by that very same method, write the names and clans. On the Observance day, the fifteenth, the four great kings too, by that very same method, write the names and clans on that very same golden slab. They, by the measure of the golden slab alone - "At this time humans are few, at this time they are many" - thus they know. With reference to that, "If, monks, there are few humans" and so on was said. "Of the gods of the Thirty-three" means so named with reference to the thirty-three young gods who were first reborn there. But the account of their origin is expanded in the commentary on the Sakkapañha Sutta in the Dīgha Nikāya. "By that" means by that announcement, or by the fewness of the merit-makers. "Indeed, sirs, the divine hosts will decline" means through the non-appearance of ever new young gods, the divine hosts will decline; the delightful city of the gods measuring ten thousand yojanas will become empty. "The titan hosts will be filled" means the four realms of misery will be filled. By this, they are displeased, thinking "We shall not be able to celebrate the festival in the midst of the assembly of gods in the full city of the gods." The meaning in the bright side too should be understood by this very same method.

"Once upon a time, monks, Sakka, the lord of the gods" - he speaks with reference to his own time as Sakka, the king of the gods. Or it is said that he speaks having taken the disposition of a certain Sakka. "Conciliating" means awakening. "At that time" means at that time.

"And the extra holiday" - here, the extra holiday means the regular Observance for three months during the rainy season; for one unable to do that, the regular Observance for one month between the two invitation ceremonies; for one unable to do even that, one fortnight beginning from the first invitation ceremony is also called the extra holiday. "Well endowed with the eight factors" means endowed with the eight quality-factors. "Whoever is a man like me" means whatever being might be like me. Even Sakka, it is said, having known the virtue of the Observance practice of the aforesaid type, having abandoned the two successes of the heavenly world, observes the Observance eight times a month. Therefore he spoke thus. Another method - "Whoever is a man like me" means whatever being might be like me, he would wish to attain the success attained by me - this is the meaning. For it is possible by such an Observance practice to attain the success of Sakka - this is the intention here.

"One who has lived the holy life" means one who has completed his dwelling. "One who has done what was to be done" means one who stands having done the duty to be done by the four paths. "One who has laid down the burden" means one who stands having cast down the burden of aggregates, the burden of mental defilements, and the burden of volitional activities. "One who has attained his own welfare" - one's own welfare is called arahantship; he has attained that. "One who has completely destroyed the fetter of becoming" - by whatever mental fetter one is bound and dragged into existences, because of the elimination of that, he is one who has completely destroyed the fetter of becoming. "One completely liberated through final knowledge" means liberated having known by cause, by method, by reason. "Proper to say" means fitting to say.

"Whoever is a man like me" means whatever one who has eliminated the mental corruptions might be like me, he too would observe such an Observance - knowing the virtue of the Observance practice, he would speak thus. Another method - "whoever is a man like me" means whatever being might be like me, he would wish to attain the success attained by me - this is the meaning. For it is possible by such an Observance practice to attain the success of one who has eliminated the mental corruptions - this is the intention here. The eighth is of clear meaning.

9.

Commentary on the Delicate Discourse

39. In the ninth, "delicate" means free from pain. "Supremely delicate" means supremely free from pain. "Extremely delicate" means constantly free from pain. This the Blessed One said taking the state of freedom from pain beginning from the time of his birth in the city of Kapila, but during the time of his practice there was no end to the suffering experienced by him. "In one" means in one pond. "Blue lotuses were planted" means blue lotuses were cultivated. That was covered with a forest of blue waterlilies. "Lotus" means a white lotus. "White lotus" means a red lotus. Thus the other two also were covered with forests of lotuses and white lotuses. It is said that when the Bodhisatta was seven or eight years old, the king asked the ministers - "What kind of play are young boys fond of?" "Water play, Sire." Thereupon the king, having assembled the spade-workers, had the sites for ponds prepared. Then Sakka, the king of gods, reflecting, having known that event - "Human enjoyment is not fitting for the Great Being; divine enjoyment is fitting," having addressed Vissakamma - said "Go, dear son, build ponds in the Great Being's playground." "What kind should they be, Sire?" "Let them be free from mud and mire, strewn with gems, pearls and coral, enclosed by walls made of the seven precious things, furnished with steps having coral turban-tops, gem-made staircase balustrades, and treads made of gold, silver and gems." "And let there be boats made of gold, silver, gems and coral therein; in the golden boat let there be a silver divan, in the silver boat a golden divan, in the gem boat a coral divan, in the coral boat a gem divan; let the water-sprinkling pipes also be made of gold, silver, gems and coral; and let them be covered with lotuses of five colours." "Very well, Sire," the young god Vissakamma, having assented to Sakka, having descended in the night-time, built the ponds in the very same manner at the very sites for ponds that had been prepared by the king's order.

But were these not free from mud and mire? How then did lotuses bloom therein? He, it is said, having built small boats made of gold, silver, gems and coral here and there in those ponds, determined: "Let these be filled with mud and mire, and let lotuses of five colours bloom therein." Thus lotuses of five colours bloomed; rolls of pollen, having risen up, having spread over the surface of the water, floated about. Swarms of bees of five kinds went about buzzing. Having thus built them, Vissakamma went to the city of the gods itself. Thereupon, when the night became light, the great multitude, having seen them, thinking "They must have been built for the Great Man," having gone, informed the king. The king, surrounded by a great multitude of people, having gone and having seen the ponds, thinking "They must have been built by the deities through the supernormal power of my son's merit," was delighted. From that time onwards the Great Man went for water play.

"Only for my sake" - here "only for" is a term of delimiting restriction indicating the limit of purpose; only for my own sake, there is no other reason here - this is the meaning. "Na kho panassāhaṃ" means "na kho pana assa ahaṃ" (but not indeed I of his). "Non-Kāsi sandalwood" means rough sandalwood. "My turban, monks, was of Kāsi cloth" means monks, even my turban was of Kāsi cloth. Here indeed "su" and "taṃ" are merely indeclinable particles, and "me" is the genitive case. It shows that even my turban was nothing but smooth. "Kāsi jacket" means even the outer jacket was nothing but a smooth jacket. "A white parasol was held" means both a human white parasol and a divine white parasol were held above. "Let not cold touch him" means let not cold or any one among heat and so on touch this Bodhisatta - this is the meaning.

"There were three mansions" means when the Bodhisatta had reached the age of sixteen, the great King Suddhodana, thinking "I will have mansions built for my son to dwell in," having assembled carpenters, at an auspicious constellation and moment, having had the preliminary work for nine storeys done, had three mansions built. This was said with reference to those. Regarding "hemantiko" and so on: where it is pleasant to dwell in winter, this is the winter one. The same method applies to the others as well. Here, however, this is the meaning of the word - Dwelling in winter is "hemantaṃ"; it deserves the winter, thus "hemantiko" (belonging to winter). The same method applies to the others as well.

There, the winter mansion had nine storeys, and its floors were low for the purpose of retaining the warmth of the season. There the doors and windows had well-fitted door panels and were without openings. Even in the paintings, here and there they made nothing but blazing masses of fire. But here the floor covering was made of woollen blanket, likewise the curtains, canopies, inner robes, outer robes, and turbans. The windows are opened during the day for the purpose of retaining warmth, and closed at night.

The summer one, however, had five storeys. But here the floors were high and unconfined for the purpose of retaining the coolness of the season. The doors and windows were not too closely fitted, had openings, and had lattice-work. In the paintings they made nothing but water-lilies, lotuses, and white lotuses. But here the floor covering was made of fine cloth, likewise the curtains, canopies, inner robes, outer robes, and turbans. And here, near the windows, having placed new jars and having filled them with water, they cover them with blue water-lilies and so on. In various places they make water-machines, from which torrents of water come forth as if the sky were raining. Inside the mansion, here and there, having placed troughs filled with mud, they planted lotuses of five colours. On the top of the mansion, having tied a dried buffalo hide, having turned the machine, having raised stones up to the surface of the roof, they release them on it. The sound of those rolling on the hide is like the rumbling of thunder. But here the doors and windows are closed during the day and opened at night.

The rainy season one was of seven storeys. But here the storeys were made neither too high nor too low for the purpose of admitting both seasons. Some doors and windows were well fitted, some had openings. There the ornamentation too was done in some places by way of blazing masses of fire, in some by way of natural lakes. But here the floor coverings and so on were mixed of both woollen blankets and fine cloth. Some doors and windows were opened at night and closed by day, some were opened by day and closed at night. All three mansions too were equal in height. But there was diversity in the storeys.

When the mansions were thus completed, the king thought - "My son has come of age; having raised the umbrella over him, I shall see the sovereignty." He sent letters to the Sākiyans - "My son has come of age; I shall establish him in the kingdom. Let all send the girls who have come of age in their own respective houses to this house." They, having heard the message - "The prince is merely pleasing to look at and accomplished in beauty, does not know any craft, will not be able to maintain a wife; we shall not give our daughters" - they said. The king, having heard that incident, having gone to the presence of his son, reported it. The Bodhisatta said "What craft is it fitting to show, dear father?" It is fitting to string the bow of a thousand men's strength, dear father. If so, have it brought. The king had it brought and gave it. A thousand men string the bow, a thousand men unstring it. The Great Man, having had the bow brought, while seated just cross-legged, having wound the bowstring around his big toe, pulling, with his big toe alone having strung the bow, having grasped the shaft with his left hand, having pulled with his right hand, he struck the bowstring. The whole city appeared as if it were rising up. When it was said "What is this sound?" they said "The sky is thundering." Then others said "You do not know; the sky is not thundering; this is the sound of the bowstring strike of the prince Aṅgīrasa, having strung the bow of a thousand men's strength and striking the bowstring." The Sākiyans by just that much were with won favour.

The Great Man said "What else is it fitting to do?" It is fitting to pierce through an iron plate eight finger-breadths thick with an arrow. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a board of asana wood four finger-breadths thick. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a board of udumbara wood a span thick. Having pierced through that, "What else is it fitting to do?" It is fitting to pierce through a hundred planks bound to a machine. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a dried buffalo hide of sixty layers. Having pierced through that too, he said "What else is it fitting to do?" Then they told of sand carts and so on. The Great Being, having pierced through both a sand cart and a straw cart, sent an arrow in water to the distance of one usabha, and on dry ground to the distance of eight usabhas. Then they said to him "Now it is fitting to pierce a hair at the distance marked by a brinjal plant." If so, have it tied. Let it be tied within the range of sound, dear father. Let them go further; let them tie it at the distance of a gāvuta. Let them go further; let them tie it at half a yojana. Let them go further; let them tie it at a yojana. Have it tied, dear father - having had a hair tied at the distance of a yojana by the mark of a brinjal plant, in the dark of the night, when the directions were covered by layers of clouds, he shot an arrow; that, having gone, having split the hair at the distance of a yojana, entered the earth. And not only this much alone; on that day the Great Being showed every craft existing in the world. The Sakyan kings, having adorned their own respective daughters, sent them; there were forty thousand dancing women. The Great Man, enjoying himself in the three mansions like a god, I think, experiences great success.

"Nippurisehi" means devoid of men. And here not only the musical instruments are without men, but all places too are without men. Even the doorkeepers are only women, and those who perform the preliminary work of bathing and so on are only women. The king, it seems, thinking "For one experiencing such a splendid achievement of sovereignty and happiness, upon seeing a man, suspicion arises; may that not occur for my son," appointed only women in all duties. "Being entertained" means rejoicing. "I did not descend to the lower part of the mansion" means I did not go down below from the mansion. Thus for four months no other man with a top-knot was able to see me. "Just as" means by whatever procedure. "Of slaves, workmen and servants" means of slaves, and of workmen maintained by daily food and wages, and of persons living in dependence on them. "Porridge of broken rice" means a meal of rice with husk-powder. "With vinegar as a second" means with rice-gruel as a second.

"With such supernormal power" means endowed with such a kind of supernormal power of merit. "And with such delicacy" means and with such a kind of state free from suffering. "Sokhumālena" is also a reading. Thus the Tathāgata spoke of his own splendid achievement by this much of a passage. And in speaking, he did not speak for the purpose of elation; he spoke for the purpose of illustrating the characteristic of diligence alone, thus: "Even while established in such success, without being negligent, he was just diligent." Therefore he said beginning with "an ignorant worldling." Therein, "another" means another person. "Aged" means decrepit through ageing. "Is troubled" means he is afflicted, oppressed. "Is ashamed" means he feels shame, is embarrassed. "Is disgusted" means having seen as if something impure, he arouses disgust. "Overlooking himself" means overlooking himself who is also subject to ageing, he is troubled and ashamed - this is the meaning. "Subject to ageing" means having the intrinsic nature of ageing. "Not gone beyond ageing" means not having surpassed ageing; I exist within ageing. "Thus reflected" means for one who reviews thus. "Intoxication with youth" means the conceited intoxication arising in dependence on youth. "Was completely abandoned" means abandoned in every respect. It is shown as if similar to what is abandoned by the path. But this is not abandoned by the path; it should be understood as spoken of as abandoned only by reflection. For the deities showed the Bodhisatta one who had reached old age. From that time onwards, up to arahantship, in the interval, intoxication with youth does not arise for the Great Being. The same method applies to the remaining two terms as well. Here, however, "intoxication with health" means the conceited intoxication arising in dependence on health, thinking "I am healthy." "Intoxication with life" means the conceited intoxication arising in dependence on that, thinking "I shall live long." "Having rejected the training" means having refused the training. "Returns to the lower life" means he returns to the lower, inferior state of the household life.

"According to their nature" means according to the inherent nature of disease and so on. "Being just as they are" means being just as they are, having been of an unchanged nature of disease and so on - this is the meaning. "Are disgusted" means they are disgusted with another person. "For me, dwelling thus" means for me, dwelling with such a dwelling of disgust, such disgust would not be proper, would not be befitting. "So I, dwelling thus" means I, thus dwelling being disgusted with another, or thus dwelling with this dwelling of reflection. "Having known the state without clinging" means having known the Nibbāna-state devoid of all clinging. "I have overcome all vanities" means I have overcome, I have transcended all three vanities. "Having seen security in renunciation" means having seen the state of security in Nibbāna. "Having seen renunciation as security" is also a reading; the meaning is having seen Nibbāna as security. "For me there was endeavour" means for me, seeing that Nibbāna termed renunciation, there was endeavour, there was effort - this is the meaning. "I am not capable now of indulging in sensual pleasures" means I am now incapable of indulging in sensual pleasures of both kinds. "I shall be one who does not turn back" means I shall not turn back from the going forth and from the knowledge of omniscience; I shall be one who does not turn back. "Heading for the holy life" means the meaning is I have become one heading for the holy life of the path. Thus, by these verses, he spoke of his own unfailing energy at the seat of the great enlightenment.

10.

Commentary on the Authority Discourse

40. In the tenth, "authorities" means arisen from the cause of being foremost. In the passage beginning with "taking oneself as authority" and so on, the collection of virtues produced by making oneself the foremost is taking oneself as authority. That produced by making the world the foremost is taking the world as authority. That produced by making the ninefold supramundane teaching the foremost is taking the Teaching as authority. "Not because of this or that existence" - "thus becoming, thus becoming" means thus in the future, not the cause of this or that success of existence. "Overcome" means entered into. For one into whose interior birth has entered, he is called overcome by birth. The same method applies also in the case of ageing and so on. "Of the whole mass of suffering" means of the entire heap of the suffering of the round of rebirths. "The ending might be discerned" means the making of an end, the making of a delimitation and boundary, might be discerned. "Having left behind" means having given up. "More wicked" means more inferior. "Aroused" means exerted and complete; because of being aroused, unsluggish. "Established" means established by way of the four establishments of mindfulness. Because of being established, unconfused. "The body is calm" means the mental body and the body born of impurity are calm, with disturbance allayed. Because of being calm, not excited. "The mind is concentrated" means the mind is rightly placed on the object, well established. Because of being rightly placed, fully focused. "Having made the authority" means having made the foremost. "He maintains himself pure" means having made himself pure and without stain, he maintains, looks after, and protects himself - this is the meaning. And this one, up to the path of arahantship, maintains himself pure figuratively; but one who has attained the fruition maintains himself pure non-figuratively.

"Well proclaimed" and so on were expanded in the Visuddhimagga. "Dwell knowing and seeing" means they dwell knowing and seeing that Teaching. "These, monks, are the three authorities" - by this much, the three authorities have been spoken of as a mixture of mundane and supramundane.

"For one doing" means for one who is doing. "Your self, O man, knows whether it is true or false" - whatever you do, whether it is according to the intrinsic nature or not according to the intrinsic nature, your own self knows. And by this reason it should be understood that "for one doing evil deeds there is indeed no concealed place in the world." "Good" means beautiful. "You despise" means you think, having passed beyond. "You conceal yourself" means you strive thinking "I shall conceal it such that even my own self does not know." "One taking oneself as authority" means one having oneself as foremost. "One taking the world as authority" means one having the world as foremost. "Prudent" means wise. "A meditator" means one who meditates. "One taking the Teaching as authority" means one having the Teaching as foremost. "With true exertion" means with firm exertion, with genuine exertion. "Having overcome Māra" means having subdued Māra. "Having conquered the Ender" - this is a synonym for that very thing. "And whoever with striving has touched the destruction of birth" means whoever, a meditator possessed of striving, having overcome Māra, touched the destruction of birth, arahantship. "Such a one" means he is of such a kind, so established. "Knower of the world" means one who stands having made the three worlds known and obvious. "Wise" means one of great wisdom. "The sage who identifies with nothing regarding all phenomena" - due to the absence of identification, which is a term for craving, regarding all phenomena of the three planes, the sage who has eliminated the mental corruptions identifies with nothing; it is said that he never anywhere declines or deteriorates.

The Chapter on Divine Messengers is fourth.

5.

The Minor Chapter

1.

Commentary on the Presence Discourse

41. In the first discourse of the fifth, "through the presence" means by the presence; the meaning is by the state of existing. "Generates" means obtains. "Through the presence of faith" means if indeed faith were not to exist, a gift were not to exist, recipient persons reckoned as those worthy of offerings were not to exist, how would one perform a meritorious action? But because it is possible to do through the presence of those, therefore he said beginning with "through the presence of faith." Here two things are easily obtained - gifts and those worthy of offerings; but faith is difficult to obtain. For the faith of a worldling is unstable; at each step it becomes different. Therefore, even a chief disciple like Mahāmoggallāna, being unable to be a surety, said - "For two things, friend, I am a surety for you - for wealth and for life; but for faith you yourself are the surety."

2.

Commentary on the Three States Discourse

42. In the second, "free from the stain of stinginess" means free from the stain of stinginess. "Generous in giving" means unreserved in generosity. "With purified hands" means one whose hands are washed. For one without faith, even having washed his hands a hundred times, is as if with dirty hands; but one with faith, because of delighting in giving, even with dirty hands is as if with washed hands. "Delighting in relinquishment" means delighted in giving designated as release. "Accessible to requests" means fit to be asked, or one who has connection with beggars is also accessible to requests. "Delighting in giving and sharing" means one who gives gifts and shares is called one delighting in giving and sharing.

"Wishing to see the moral ones" means having gone even ten yojanas, even twenty, even thirty, even a hundred yojanas, he wishes to see those accomplished in morality, like the brahmin of Pāṭaliputta and like King Saddhātissa. It is said that at the city gate of Pāṭaliputta, two brahmins seated in a hall, having heard the praise of the Elder Mahānāga who dwelt at the Kāḷavalli Pavilion, both persons set out, saying "It is fitting for us to see that monk." One died on the way. One, having reached the seashore, having disembarked from a boat at the great harbour port, having come to Anurādhapura, asked "Where is the Kāḷavalli Pavilion?" In the Rohaṇa province. He, gradually having reached the elder's dwelling place, having taken up residence in a house at the entrance of the village of Cūḷanagara, having prepared food for the elder, having risen right early, having asked for the elder's dwelling place and having gone, standing at the edge of the crowd, having seen the elder coming from afar, having stood right there and paid homage once, again having approached, having firmly grasped his ankles, paying homage, said "You are tall, venerable sir." But the elder was neither too tall nor too short, just of proper measure; therefore he said to him again - "You are not too tall; but your virtues, having gone over the top of the dark-coloured ocean, having spread over the entire surface of Jambudīpa, have gone forth. I too, seated at the city gate of Pāṭaliputta, heard the praise of your virtues." He, having given almsfood to the elder, having prepared his own three robes, having gone forth in the presence of the elder, having established himself in his instruction, attained arahantship in just a few days.

King Saddhātissa too asked "Venerable sir, please point out to me one noble one who is fit and worthy to be paid homage." The monks said "The Elder Kuṭṭatissa, dwelling at Maṅgala." The king went with a great retinue a distance of five yojanas. The elder asked the community of monks "What is this sound, friends?" "The king, venerable sir, has come for the purpose of seeing you." The Elder thought - "What business have I with the king's palace in my old age?" and having lain down on a bed at the day-quarters, he sat drawing lines on the ground. The king, having asked "Where is the elder?" and having heard "At the day-quarters," going there, having seen the elder drawing lines on the ground, thinking "For one who has eliminated the mental corruptions there is no restlessness of the hands; this one has not eliminated the mental corruptions," turned back without even paying homage. The community of monks said to the elder - "Venerable sir, why did you cause regret to such a faithful and devoted king?" Having said "Friends, the protection of the king's confidence is not your burden; it is the burden of the old elder," at a later time, while attaining final Nibbāna through the Nibbāna element without residue of clinging, he said to the community of monks - "Spread another divan also in my pinnacle chamber." When that was spread, the elder - Having determined "Let this pinnacle chamber, without stopping in between, come to rest on the ground at the very time when the king sees it," attained final Nibbāna. The pinnacle chamber went through space a distance of five yojanas. Along the five-yojana road, the trees capable of bearing a flag stood as if holding up flags. Even the shrubs and even the bushes, all having turned to face the pinnacle chamber, stood still.

They also sent a letter to the king: "The elder has attained final Nibbāna, the catafalque is coming through the sky." The king did not believe it. The catafalque, having gone through the sky, having circumambulated the Thūpārāma, went to the stone shrine site. The shrine, having flown up together with its foundation, stood on top of the catafalque; thousands of acclamations arose. At that moment, the elder named Mahābyaggha, seated in the seventh pinnacle chamber of the Brazen Palace, performing a disciplinary legal act for the monks, having heard that sound, asked in return: "What is this sound?" Venerable sir, the Elder Kuṭṭatissa, a dweller of Maṅgala, has attained final Nibbāna; the catafalque has come through the sky a distance of five yojanas; that is the sound of acclamation. Friends, thinking "In dependence on the meritorious one we shall obtain honour," having asked forgiveness of his pupils, having come through the sky itself, having entered that catafalque, having sat down on the second bed, he attained final Nibbāna through the Nibbāna element without residue of clinging. The king, having taken perfumes, flowers and bath powder, having gone, having seen the catafalque standing in the sky, venerated the catafalque. At that moment the catafalque descended and was established on the earth. The king, having performed the funeral rites with great honour, having taken the relics, made a shrine. Such persons are those who wish to see the moral ones.

"He wishes to hear the Good Teaching" means he wishes to hear the Good Teaching proclaimed by the Tathāgata, like the Elder who was an almsfood eater and others. It is said that at the Gaṅgāvanavāli courtyard, thirty monks who had entered the rains retreat, on the Observance day every fortnight, spoke on the Great Noble Lineage of contentment with the four requisites and delight in meditative development. A certain elder who was an almsfood eater, having come from behind, sat down in a concealed place. Then a viper bit him on the calf muscle as if seizing it with pincers. The elder, looking about, having seen the viper, thinking "Today I shall not create an obstacle to the hearing of the Teaching," having seized the viper, having put it into a bag, having tied the mouth of the bag, having placed it in a nearby spot, sat down listening to the Teaching itself. The rising of dawn, the suppression of the poison, the elder's attainment of the three fruits, the poison's descending through the very place of the bite and entering the earth, and the Teaching-preacher elder's conclusion of the talk on the Teaching - all occurred at the very same moment. Then the elder said - "Friends, one thief of mine has been seized," and having released the bag, he let the viper go. The monks, having seen, asked: "At what time were you bitten, venerable sir?" Yesterday in the evening time, friends. Why, venerable sir, did you do such a weighty deed? Friends, if I were to say "I have been bitten by a being of the snake kind," I would not have obtained this much benefit. This is the story of the Elder who was an almsfood eater for now.

At Dīghavāpi too, a certain young monk dwelling at the Tissa Great Monastery in the Tissa Great Village, having heard "The elder who recites the Great Jātaka will speak the Mahāvessantara of a thousand verses," having departed from there, came a distance of nine yojanas in a single day. At that very moment the elder began the talk on the Teaching. The young monk, due to bodily distress arisen from travelling a long road, could only distinguish the opening verse together with the concluding verse. Then, at the time when the elder, having said "he said this," rose to depart, he stood crying: "The purpose of my coming has become vain." One man, having heard that talk, having gone, informed the elder: "Venerable sir, one young monk has come from the Tissa Great Monastery thinking 'I shall listen to your talk on the Teaching'; he stands crying 'Due to the state of bodily distress, my coming has become vain.'" Go and convince him: "We shall speak again tomorrow." He, on the following day, having heard the elder's talk on the Teaching, attained the fruition of stream-entry.

Furthermore, a certain woman dwelling in Ullakolikaṇṇi, while suckling her little son, having heard "The elder monk Mahā-Abhaya, the long reciter, is teaching the practice of the noble lineage," having gone a journey of five yojanas, having entered the monastery at the very time when the daytime preacher elder monk was seated, having laid her son down on the ground, she heard the Teaching while standing, even during the daytime preacher elder monk's time. When the sacred text reciter elder monk had risen, the elder monk Mahā-Abhaya, the long reciter, began the great noble lineage of contentment with the four requisites, meditation, and delight. She, while just standing, exerted herself. The elder monk, having spoken of only three requisites, made a sign of rising. That female lay follower said - "Noble sir, saying 'I shall teach the noble lineage,' having eaten smooth food, having drunk sweet beverage, having applied medicine with liquorice, oil, and so on, he rises up at the very place fitting to teach." The elder monk, having said "Good, sister," began the delight in meditation above. The break of dawn, the elder monk's utterance "he said this," and the attainment of the fruition of stream-entry by the female lay follower all occurred at the very same moment.

Furthermore, a woman dwelling in Kaḷampara, having taken her son on her hip, thinking "I shall listen to the Teaching," having gone to Cittala Mountain, having leaned against a tree, having laid the child down, she herself listens to the Teaching while just standing. Immediately after the night period, a snake, while she was watching, having bitten the child lying nearby with its four fangs, departed. She thought - "If I say 'My son has been bitten by a snake,' there will be an obstacle to the Teaching. Many times indeed has this one been my son while I have been revolving in the round of rebirths; I shall practise the Teaching alone." Standing throughout the three watches of the night, having exerted herself in the Teaching, having become established in the fruition of stream-entry, when dawn broke, having crushed the poison of her son by a declaration of truth, having taken her son, she departed. Persons of such a nature are called those wishing to hear the Teaching.

3.

Commentary on the Discourse on Reasons

43. In the third, "monks, considering three reasons" means by one seeing three meanings, three causes. "It is fitting" means it is proper. "One who teaches the Teaching" means whatever person makes known the Teaching of the four truths. "One who experiences the meaning" means one who experiences the commentary with knowledge. "One who experiences the Teaching" means one who experiences the Teaching in the Pāḷi language.

4.

Commentary on the Discourse on the Occurrence of Talk

44. In the fourth, "on grounds" means for reasons. "Flows on" means unobstructed, leading to liberation.

5.

Commentary on the Discourse on the Wise Person

45. In the fifth, "laid down by the wise" means laid down, spoken, and praised by the wise. "Laid down by good persons" means laid down, spoken, and praised by good persons, by great persons. "Non-violence" means compassion and the preliminary part of compassion. "Self-control" means self-control in morality. "Taming" means sense restraint, or self-taming by means of the Observance; patience, which is said to be "taming" in the Exhortation to Puṇṇa, and wisdom, which is said in the Āḷavaka Sutta, are also fitting in this discourse. "Attendance upon mother and father" means the protection, guarding, and caring for mother and father. "Of the peaceful" means elsewhere Buddhas, Individually Enlightened Ones, and noble disciples are called peaceful; but here those who attend upon mother and father are intended. Therefore, "of the peaceful" in the meaning of highest, "of those living the holy life" in the meaning of supreme conduct. "This attendance upon mother and father is known by the virtuous" - thus the meaning here should be understood. "These are the states of the virtuous" means these states are the causes of the peaceful, of the highest persons. "A noble one accomplished in vision" means here, by reason of just these three states, one should be understood as noble and accomplished in vision, not Buddhas and so on, not stream-enterers. Or alternatively, "These are the states of the virtuous" means attendance upon mother and attendance upon father - these states are the causes of the peaceful, of the highest persons - thus the meaning of this verse should be understood by way of one who attends upon mother and father. For indeed it is the one who attends upon mother and father who is here said to be "a noble one accomplished in vision." "He attains a safe world" means he goes to the secure heavenly world.

6.

Commentary on the Discourse on the Virtuous

46. In the sixth, "on three grounds" means for three reasons. In the passage beginning with "by body": having seen monks coming, going out to meet them, following those who are leaving, sweeping and plastering and so on in the sitting hall, preparing seats, setting out drinking water - they are said to generate merit by body. Having seen the community of monks walking for almsfood, saying such things as "Give rice gruel, give food, give ghee, butter and the like, venerate with scents, flowers and the like, observe the Observance, listen to the Teaching, pay homage to the shrine" - they are said to generate merit by speech. Having seen monks walking for almsfood, thinking "May they receive!" - they are said to generate merit by mind. "Generate" means obtain. But here, merit has been spoken of as a mixture of mundane and supramundane.

7.

Commentary on the Discourse on the Characteristic of the Conditioned

47. In the seventh, "of the conditioned" means of that which is produced by conditions having come together. "Characteristics of the conditioned" means signs, the causes for recognising "this is conditioned." "Arising" means birth. "Passing away" means breaking up. Change in its duration is called ageing. Therein, "conditioned" means phenomena of the three planes. But the paths and fruits are not spoken of here because they are not accessible to exploration. Arising and so on are called characteristics of the conditioned phenomenon. Among those, at the moment of arising there is arising, at the moment of presence there is ageing, at the moment of breaking up there is passing away. A characteristic is not the conditioned, the conditioned is not a characteristic, but through a characteristic the conditioned is defined. Just as the spears, stakes, and so on that are the recognising characteristics of elephants, horses, cattle, buffaloes, and so on are not the elephants and so on, nor are the elephants and so on merely characteristics, but through the characteristics they are discerned as "such-and-such a person's elephant, such-and-such a person's horse, such-and-such an elephant, such-and-such a horse" - this should be understood in the same way.

8.

Commentary on the Discourse on the Characteristic of the Unconditioned

48. In the eighth, "of the unconditioned" means of that which is not produced by conditions having come together. "Characteristics of the unconditioned" means signs, the causes for recognising "this is unconditioned." By "no arising is evident" and so on, the absence of arising, ageing, and dissolution is stated. For by the absence of arising and so on, it is discerned as unconditioned.

9.

Commentary on the Discourse on the King of Mountains

49. In the ninth, "great sal trees" means great trees. "Head of family" means the chief of the family. "Rocky" means made of stone. "In the forest" means in a place away from the village. "Great" means large. "In the wood" means in the wilderness. "Lords of the forest" means the chiefs of the forest. "Having practised the Teaching here, the path leading to a fortunate destination" means having practised the Teaching reckoned as the path leading to a fortunate destination.

10.

Commentary on the Discourse on What Ardour Should Be Applied To

50. In the tenth, "ardour is to be done" means it is proper to make energy. "For the non-arising" means for the purpose of non-arising; the meaning is that it should be done for this reason: "I shall accomplish non-arising." In the remaining cases too, the same method applies. "Bodily" means originating in the body. "Painful" means suffering. "Sharp" means dense, or sharp by way of tormenting. "Rough" means harsh. "Severe" means pungent. "Disagreeable" means unpleasant. "Unpleasant" means unable to increase the mind. "Life-threatening" means taking away life. "For the endurance" means for the purpose of endurance, for the purpose of bearing, for the purpose of patience.

Having commanded in that many states, having set forth the command, now instigating, the Teacher said beginning with "When, monks." Therein, "when" means whenever. "Ardent" means energetic. "Prudent" means wise. "Mindful" means possessed of mindfulness. "Of making an end of suffering" means for the making of the delimitation and circumscription of the suffering of the round of rebirths. But these, beginning with ardour, all three too are spoken of as a mixture of mundane and supramundane.

11.

Commentary on the Discourse on the Great Thief

51. In the eleventh, "great thief" means a great powerful thief. "Houses" means the joints of houses. "Plunders" means great plundering. "Commits burglary" means surrounding just one house and robbing it. "He stands in ambush on the highway" means he performs the act of highway robbery. "River fastness" means a place difficult to traverse among rivers, a small island, where it is possible to hide together with two or three thousand foot soldiers. "Mountain precipice" means an uneven place among mountains, a mountain interior, where it is possible to hide together with seven or eight thousand foot soldiers. "Thicket of grass" means a place of two or three yojanas covered over by grass having grown up. "Dense growth" means a great jungle thicket that is compact, with branches intertwined with one another, bound together as one. "Will speak in my defence, pleading my case" means having defended, having put forward this and that reason, they will speak in his case. "Tyāssā" means "those of his." "They speak in his defence, pleading his case" means as soon as anyone begins to say anything about him, having put forward this and that reason, saying "Do not speak thus; we know this through family lineage; he would not do such a thing" - thus removing even a great fault, they speak in his case. Or alternatively, "pariyodhāya" also has the meaning of having concealed. For they, having concealed even his fault, speak in his case. "Injured and damaged" means injured by the digging up of virtues, damaged by the destruction of virtues. "With unrighteous bodily action" means by bodily action through the door of the body that is unrighteous in the sense of stumbling. In the case of verbal and mental action too, the same method applies. "Of an extreme view" means of a view with ten bases, a view that stands having grasped an extreme. The remainder is of manifest meaning everywhere.

The Minor Chapter is fifth.

The first fifty is finished.

2.

The Second Fifty

1.

The Chapter on Brahmins

1.

Commentary on the First Discourse on Two Brahmins

52. In the first of the Brahmin Chapter, "old" means feeble and decrepit with age. "Aged" means advanced in age. "Advanced in years" means old by birth. "Having traversed the span of life" means having passed beyond the three periods. "Having reached the final stage of life" means having reached the third stage of life. "They approached the Blessed One" means having seen their children and wife not heeding their word, having thought "Having gone to the presence of the ascetic Gotama, we shall seek the path leading to liberation," they approached. "We are, Master Gotama, brahmins": Master Gotama, having made known their brahmin status saying "We are brahmins, not warriors, not ministers, not householders," they said beginning with "old" and so on. "Have not made a shelter for the fearful" means have not made a protection from fear. They show that "An action serving as support, which would be a foundation, has not been done by us." "Truly" (taggha) is an indeclinable particle used in a definitive sense, or in the sense of accepting. It shows that "Certainly you are of such a nature, and I too accept this." "Is carried away" means is brought to. For this one is carried away by birth to ageing, by ageing to illness, by illness to death, by death to birth again. Therefore it was said - "is carried away."

Now, because those brahmins, due to being old, would not be able to fulfil the duty even having gone forth, therefore, establishing them in the five precepts, the Blessed One said beginning with "whoever here has self-control by body" and so on. Therein, "self-control by body" means restraint through the bodily door. The same method applies in the remaining ones too. "That for one who has departed" shows that that merit, for one who has gone to the world beyond, is a shelter in the sense of protecting, a rock cell in the sense of hiding, an island in the sense of support, a refuge in the sense of dependence, and an ultimate goal by way of the highest destination. The verses are of manifest meaning only. Thus those brahmins, established by the Tathāgata in the five precepts, having observed the five precepts for the length of their lives, were reborn in heaven.

2.

Commentary on the Second Discourse on Two Brahmins

53. In the second, "vessel" means whatever article. The remainder should be understood in the same method as stated in the first.

3.

Commentary on the Discourse on a Certain Brahmin

54. In the third, "pleasant" (sammodanīya) means productive of friendliness. "Memorable" (sāraṇīya) means fit to be remembered. "Having concluded" (vītisāretvā) means having finished. "In what respect" (kittāvatā) means to what extent. "The Teaching is visible here and now" means it is to be seen by oneself. "Immediate" (akālika) means not giving fruit at a later time. "Inviting one to come and see" (ehipassika) means he asks about the practice of the path leading up to it, since it is possible to show thus "come and see." "Leading onward" (opaneyyika) means one's own mind should be brought to it. "To be individually experienced" (paccattaṃ veditabba) means to be known by oneself alone. "By the wise" (viññūhi) means by the wise persons. "With mind consumed" (pariyādinnacitto) means having become one whose mind is seized, grasped, and adhered to. "Intends" (ceteti) means thinks. The remainder here is clear in itself. But in this discourse, the supramundane path was asked about by the brahmin, and that very same was spoken of by the Teacher too. For that is called "visible here and now" (sandiṭṭhika) because it is to be seen by oneself.

4.

Commentary on the Discourse on the Wandering Ascetic

55. In the fourth, "brahmin wandering ascetic" means a wandering ascetic of brahmin birth, not one of warrior caste birth and so on. "One's own welfare too" means one's own welfare that is a mixture of mundane and supramundane, pertaining to the present life and the future life.

5.

Commentary on the Nibbuta Discourse

56. In the fifth, "immediate" means not to be attained at a later time. "Leading onward" means to be approached through practice.

6.

Commentary on the Paloka Discourse

57. In the sixth, "teachers and teachers' teachers" means teachers and also teachers of teachers. "Methinks, was as filled as Avīci" means just as the great hell Avīci is continuously filled, full of hell-beings, so it is full of human beings in the same way. "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, exists in these - thus "so close that a cock could fly from one to another." "Kukkuṭasaṃpādikā" 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. "Infatuated with unrighteous lust" means lust is absolutely not according to the Teaching; but when arising with regard to one's own requisites, it is not intended as unrighteous lust; only when arising with regard to others' requisites is it unrighteous lust. "Overpowered by unrighteous greed" means there is no time when greed is righteous; it is absolutely unrighteous. But when arising with regard to an object possessed by oneself, it is called righteous greed; only when arising with regard to an object possessed by another is it intended as unrighteous. "Overcome by wrong conduct" means endowed with wrong conduct, reckoned as the indulgence in an improper object. "The rain god does not send down proper showers" means at the time suitable for raining, it does not rain. "Famine" means almsfood that is difficult to obtain. "Poor crops" means poor crops through the failure of various crops. "Mildew" means when the crop is maturing, insects fall upon it; because of being bitten by them, the rice ears that have emerged become white in colour and without substance. With reference to that, "mildew" was said. "Subsistence by food tickets" means whatever crop is sown, it grows only to the size of a food ticket; the meaning is it does not give fruit. "Demons" means the lords of demons. "Release fierce non-human spirits" means they send forth fierce demons onto the paths of humans; they, having obtained the opportunity, bring the great multitude to the destruction of life.

7.

Commentary on the Vacchagotta Discourse

58. In the seventh, "of great fruit" means of great result. "They explain what is in conformity with the Teaching" - here, the Teaching means the talk that was spoken, and what is in conformity with the Teaching means the counter-statement to what was spoken. "Reasonable" means with reason, with cause. "Counter-argument" means the falling upon the statement, the falling in line with, the occurrence - this is the meaning. "A blameworthy position" means a reason fitting to be blamed. This is what is meant - The proceeding of the doctrine stated by Master Gotama, with reason, does not any blameworthy reason come about. Or alternatively, he asks whether the proceeding of the doctrine stated by those others, with reason, does not any blameworthy reason come about.

"Creates an obstacle" means he creates an obstacle, destruction, difficulty in obtaining, and opposition. "A danger" means a highway robber. "Is injured" means he is injured by the digging up of virtues. "Harmed" means harmed precisely by the destruction of virtues.

"In a cesspool" means in a pit of impure mud. "In a sewer" means in a drain of refuse mud. "And he" means the one who has eliminated the mental corruptions, spoken of as "one who is moral." "With the aggregate of morality" means with the mass of morality. The same method applies to the remaining terms as well. And here, knowledge and vision of liberation is called reviewing knowledge; it is said to be of one beyond training because it occurs for one beyond training. The others too are themselves of one beyond training, because they have reached the end of training. But those are supramundane, while reviewing knowledge is mundane.

"Red" means of red colour. "Of uniform colour" means of the same colour as their own calves. "Pigeon-coloured" means of pigeon colour. "Tamed" (danta) means one who has ceased associating with defilements. "Bull" means a leading bull. "Beast of burden" means one who bears the yoke. "Of good and swift gait" means one who goes with a good, straight speed. "They do not consider his colour" means they do not examine the bodily colour of that bull, but they examine only the work of bearing the yoke. "In whatever birth" means born in whatever family anywhere. "In whichever of these" means in whichever births among these varieties beginning with warriors and so on.

"Complete in the holy life" means endowed with the completeness of the holy life; the meaning is connected with the state of full perfection. For one who has eliminated the mental corruptions is called one who leads the complete holy life. Therefore this was said. "With burden laid down" means one whose burden has been lowered; the meaning is one who stands having laid down the burden of aggregates, the burden of mental defilements, and the burden of the types of sensual pleasure. "With obligations fulfilled" means one who stands having done the duty by the four paths. "Gone beyond all phenomena" means all phenomena are called the five aggregates, the twelve sense bases, and the eighteen elements; because of having gone to the far shore of those all phenomena in six ways - the far shore of direct knowledge, the far shore of full understanding, the far shore of abandoning, the far shore of development, the far shore of realization, and the far shore of attainment - he has gone beyond. "By non-clinging" means without grasping. "Quenched" means free from the torment of mental defilements. "Stainless" means in one free from the impurity of lust, hate, and delusion.

"Not knowing" means not knowing the field. "Imprudent" means without wisdom. "Without learning" means devoid of hearing the judgement regarding the field. "Outside" means outside of this Dispensation. "For they do not attend upon the peaceful ones" means they do not approach the highest persons - Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions. "Esteemed by the discerning" means authorised and honoured by the wise. "Rooted and established" means by this he shows the faith of a stream-enterer. "Or here they are born in good families" means or here in the human world they are born in warrior, brahmin, or merchant families. For this itself is called the threefold success of family. "Gradually attain Nibbāna" means having fulfilled these qualities of morality, concentration, and wisdom, they attain Nibbāna in due course.

8.

Commentary on the Tikaṇṇa Discourse

59. In the eighth, "Tikaṇṇa" is his name. "Approached" means having thought "The ascetic Gotama, it is said, is wise; I shall go to his presence," having eaten his morning meal, surrounded by a great multitude of people, he approached. "In the presence of the Blessed One" means having sat down before the One of Ten Powers. "Praises" - why does he praise? He, it is said, had not previously come to the presence of the Tathāgata before this. Then this occurred to him - "Buddhas are difficult to approach; if I do not speak first, he may or may not speak. If he does not speak, then people will say to me when I am speaking at a meeting place: 'Why do you speak here, since having gone to the presence of the ascetic Gotama you did not obtain even a mere word?' Therefore, thinking 'In this way this reproach of mine will be averted,' he speaks. Although he praises the brahmins, he speaks with the very intention of challenging the Tathāgata's knowledge. "Thus are the brahmins who possess the threefold true knowledge" means the brahmins who possess the threefold true knowledge are thus wise, thus steadfast, thus experienced, thus very learned, thus skilled in discourse, thus esteemed - this is the meaning. "Such" - by this he shows the measure of their qualities beginning with wisdom. By this much reason they are wise, etc. By this much reason they are esteemed - for this is the meaning here.

"In what way, brahmin" - here "yathā" is a word expressing reason, and "kathaṃ pana" is a word of inquiry. This is what is meant - How then, brahmin, do brahmins declare one to possess the threefold true knowledge? In what way it is possible to know this, state that reason. Having heard that, the brahmin, thinking "The Perfectly Self-awakened One asked me precisely in the area of my knowledge, not in the area of my ignorance," being delighted, said beginning with "Here, Master Gotama." Therein, "on both sides" means on two sides. "On his mother's side and on his father's side" means one whose mother is a brahmin woman, whose mother's mother is a brahmin woman, whose mother too is a brahmin woman. The father is a brahmin, the father's father is a brahmin, his father too is a brahmin - he is well-born on both sides, on his mother's side and on his father's side. "Of pure descent" means one whose mother's womb is pure - the meaning is the womb. But in "with digestion that is even," here the kamma-born heat element is called digestion.

"Up to the seventh generation of ancestors" - here, the father's father is the grandfather; the generation of the grandfather is the generation of ancestors. "Generation" is called the measure of a lifespan. But this is merely a manner of speaking; in meaning, however, the grandfather himself is the generation of ancestors. Beyond that, all the forefathers too are included by the term "grandfather" itself. Thus, up to the seventh person, he is of pure descent; or else, it shows that he is unassailed and irreproachable with respect to birth. "Unassailed" means not assailed as "Remove this one, what is the use of him?" - thus unassailed, not cast down. "Irreproachable" means not reproached, not having previously received reviling or blame. For what reason? With respect to birth. By such a statement as "He too is of low birth" - this is the meaning.

"A reciter" - this expression "Now they do not meditate, now they do not meditate" - thus, Vāseṭṭha, the third syllable "ajjhāyakā, ajjhāyakā" arose - thus at the time of the first cosmic cycle, a word of reproach arose for brahmins devoid of meditative absorption. But now, "he recites that" - thus he is a reciter; "he turns over the sacred texts" - with this meaning, having made it a word of praise, they use it. "He bears the sacred texts" - thus he is a bearer of the sacred texts.

"Of the three Vedas" means of the Iru Veda, the Yaju Veda, and the Sāma Veda. "One who has gone to the far shore by means of lip-striking performance" - thus he is one who has mastered them. "Together with the vocabulary and the ritual" - thus "together with their vocabularies and rituals." "Nighaṇḍu" is a treatise that reveals the synonyms of names, nighaṇḍu trees, and so on. "Keṭubha" is a treatise on the variety of ritual procedures, for the benefit of poets. "Together with phonology" - thus "together with phonology." "Phonology" means phonetics and etymology. "With the histories as a fifth" means having made the Athabbaṇa Veda the fourth, the history - reckoned as an ancient narrative or reckoned as political science, connected with such expressions as "thus it was, thus it was" - is the fifth of these; thus they are "those with the histories as a fifth." Of those Vedas with the histories as a fifth.

"One who studies verse and the remainder, grammar, and knows" - thus he is "learned in verse, a grammarian." "Worldly knowledge" is called the treatise of sophistry. "Marks of a great man" is a treatise of twelve thousand sections in extent, illuminating the marks of great men such as Buddhas and so on, wherein there were sacred verses called "Buddha-mantras" measuring sixteen thousand stanzas, by virtue of which this distinction is discerned: "Those endowed with this mark are called Buddhas, with this mark Individually Enlightened Ones, the two chief disciples, the eighty great disciples, the Buddha's mother, the Buddha's father, the chief male attendant, the chief female attendant, and the wheel-turning monarch." "Fully versed" means one who is not deficient in these subjects of worldly knowledge and the marks of a great man, one who fulfils them completely; it is said that he is not one who falls short. "One who falls short" means one who is unable to retain those subjects both in meaning and in text. Or alternatively, "anavaya" means "anu avaya," with the elision of the letter "u" by way of euphonic conjunction. "Anu avaya" means one whose craft is complete - this is the meaning.

"If so" - this the Blessed One said having seen him making a request, knowing "now is the time to speak to him on the question." Its meaning is - "Because you request me, therefore listen." "Quite secluded from sensual pleasures" and so on has been explained in detail in the Visuddhimagga. But here it should be understood that this was said for the purpose of showing the preliminary practice of the three true knowledges. Therein, the word-by-word explanation and the method of meditation development of the two true knowledges have been expanded upon in the Visuddhimagga.

"The first true knowledge" means the first because it arises first; it is true knowledge in the meaning of making known. What does it make known? Past lives. "Ignorance" means the delusion that conceals that very past life, in the meaning of making it unknown, is called ignorance. "Darkness" means that very delusion, in the meaning of concealing, is called "darkness." "Light" means that very true knowledge, in the meaning of producing illumination, is called "light." And here the meaning is "true knowledge was attained." The remainder is a word of praise. The explanation here, however, is: this true knowledge was attained by him; for him who had attained true knowledge, ignorance was destroyed - the meaning is, it perished. Why? Because true knowledge had arisen. The same method applies to the other pair of terms as well. In "as one who" (yathā taṃ), here "as" (yathā) is used in the sense of comparison, and "taṃ" is merely a particle. "Diligent" means through the continuous presence of mindfulness. "Ardent" means with the ardour of energy. "Resolute" means through disregard for body and life. The meaning is one whose mind is directed. This is what is meant - Just as for one dwelling diligent, ardent, and resolute, ignorance would be destroyed, true knowledge would arise. Darkness would be destroyed, light would arise; just so his ignorance was destroyed, true knowledge arose. Darkness was destroyed, light arose. A fruit befitting this pursuit of striving has been obtained by him.

In the discussion on the passing away and rebirth, "true knowledge" means the true knowledge of the divine eye knowledge. "Ignorance" means the ignorance that conceals the passing away and conception of beings. The remainder is according to the method already stated.

Regarding the third true knowledge, "When the mind was thus concentrated" - the consciousness of the fourth meditative absorption that serves as the foundation for insight should be understood. "Towards the knowledge of the elimination of mental corruptions" means for the purpose of the knowledge of the path of arahantship. For the path of arahantship is called "the elimination of mental corruptions" because of its destroying the mental corruptions, and this knowledge is therein, because it is included in that. "He inclines the mind" means he directs the insight consciousness. In "He understands 'this is suffering'" and so on, "this much is suffering, there is no more beyond this" - he understands as it really is and penetrates the entire truth of suffering through the penetration of its own characteristic; and the craving that produces that suffering, as "this is the origin of suffering"; and that state having reached which both of those cease, that non-continuance of them, Nibbāna, as "this is the cessation of suffering." And the noble path that leads to that, as "this is the practice leading to the cessation of suffering" - he understands as it really is and penetrates through the penetration of its own characteristic. Thus the meaning should be understood.

Having thus shown the truths in their own nature, now showing them by way of exposition through mental defilements, he said beginning with "these are the mental corruptions." "For one knowing thus, seeing thus" means for that monk knowing thus, seeing thus. He spoke of the path that has reached its culmination together with insight. "From the mental corruption of sensuality" means from the mental corruption of sensuality. "Becomes liberated" - by this he shows the moment of the path. For at the moment of the path the mind becomes liberated; at the moment of fruition it is liberated. "When liberated, there was the knowledge: 'Liberated'" - by this he shows reviewing knowledge. By "birth is eliminated" and so on, its plane. For with that knowledge, he, reviewing, understands "birth is eliminated" and so on. But which birth of his is eliminated, and how does he understand it? It is not his past birth that is eliminated, because it was already eliminated before; not the future, because of the absence of effort regarding the future; not the present, because it is still existing. But whatever birth, classified as one-aggregate, four-aggregate, or five-aggregate in one-constituent, four-constituent, or five-constituent existences, would arise because of the non-development of the path - that is eliminated because of the development of the path, by reaching the state of non-arising. He understands that by reviewing the mental defilements abandoned through path development, knowing "even action that exists in the absence of mental defilements does not lead to rebirth-linking in the future."

"Lived" means dwelt, lived through completely; done, practised, completed - this is the meaning. "The holy life" means the holy life of the path. For together with the good worldling, the seven trainees are said to be dwelling the dwelling of the holy life; one who has eliminated the mental corruptions is one who has completed the dwelling. Therefore he, reviewing his own dwelling of the holy life, understands "the holy life has been lived." "What was to be done has been done" means the sixteenfold function has been accomplished by way of full understanding, abandoning, realisation, and meditative development through the four paths in regard to the four truths - this is the meaning. For the good worldling and others perform that function; one who has eliminated the mental corruptions is one who has done what was to be done. Therefore he, reviewing what was to be done by himself, understands "what was to be done has been done." "There is no more of this state of being" means he understands: "There is no further function of path development to be done by me for the sake of such a state of being again, for the sake of the sixteenfold function, or for the sake of the elimination of mental defilements." Or alternatively, "of this state of being" means from this state of being, from this, of such a kind, beyond the present continuity of aggregates, there is no further continuity of aggregates for me; but these five aggregates, fully understood, remain like trees with their roots cut off. He understands that they will be extinguished through the cessation of the final consciousness, like a fire without fuel. Here "true knowledge" means the true knowledge of the knowledge of the path of arahantship. "Ignorance" means the ignorance that conceals the four truths. The remainder is according to the method already stated.

"Whose morality is not fluctuating" means one whose morality at times diminishes and at times grows is called one of fluctuating morality. But the morality of one who has eliminated the mental corruptions is exclusively grown. Therefore he is called one whose morality is not fluctuating. "Has become mastered" means one who has attained mastery. "Well concentrated" means well concentrated, well established upon the object. "Wise" means accomplished in energy. "Who has abandoned death" means one who stands having abandoned death. "One who has abandoned all" means one who stands having abandoned all evil mental states. "Awakened" means one awakened to the four truths. "Bearing his final body" means one bearing the very last body. "To him, Gotama, they pay homage" means the disciples of the Buddha pay homage to him who is of the Gotama clan. Or alternatively, a disciple of the Buddha Gotama is also a Gotama; the meaning is that gods and humans pay homage to that Gotama.

"Past lives" means the succession of aggregates dwelt in formerly. "Yovetī" means he who knows, understands. "Yovedī" is also a reading. The meaning is: he who has known, having made it known and manifest, stands firm. "And sees heaven and the realms of misery" means he sees the six sensual-sphere worlds, the nine Brahma worlds, and the four realms of misery. "Has attained the destruction of birth" means has attained arahantship. "Accomplished through direct knowledge" means one who, having known, is accomplished through the completion of his task. "Sage" means a sage who has eliminated the mental corruptions, endowed with moral perfection. "By these" means by the knowledge of recollecting past lives and so on indicated above. "Not another who merely talks and prattles" means whoever else, claiming to be a possessor of the threefold true knowledge, merely prattles words spoken by others, him I do not call a possessor of the threefold true knowledge; the meaning is: only one who, having known by personal direct experience, teaches the three true knowledges to others as well - him I call a possessor of the threefold true knowledge. "Fraction" means a portion. "Is not worth" means does not reach. Now the brahmin, being confident through the Blessed One's talk, showing the sign of his confidence, said beginning with "Excellent."

9.

Commentary on the Jāṇussoṇi Discourse

60. In the ninth, "for whoever has" means for whoever there would be. Regarding "sacrifice" and so on, "what should be offered" is a sacrifice; this is a name for what should be given. "Memorial offering" means food offered for the dead. "A pot of boiled rice" means food fit to be given to excellent persons. "A gift" means whatever gift apart from what has been stated. "One should give a gift to brahmins who possess the threefold true knowledge" means one should give all this gift to those who possess the threefold true knowledge; it shows that only brahmins who possess the threefold true knowledge are fit to accept it. The remainder here is the same as the method already stated above.

10.

Commentary on the Saṅgārava Sutta

61. In the tenth, "Saṅgārava" means a brahmin named thus, an agent in the city of Rājagaha who was a builder for the restoration of dilapidated structures. "Approached" means having eaten his morning meal, surrounded by a great multitude of people, he approached. "We are" - here "assu" is merely a particle; the passage of meaning is just this: "We, Master Gotama, are brahmins by name." "We perform sacrifices" means in the external doctrine, a sacrifice involving the slaughter of living beings is called thus: with all fours, with all eights, with all sixteens, with all thirty-twos, with all sixty-fours, with all hundreds, with all five hundreds - thus connected with the killing of living beings, it is called a sacrifice. With reference to that, he said thus. "Connected with many bodies" means originating from many bodies. "That is to say" means that which is this. "On account of the sacrifice" means the cause of sacrificing and the cause of causing others to sacrifice; this is the meaning. For when one person gives to many or causes others to give, or even when many give to many or cause others to give, the meritorious practice is called connected with many bodies. With reference to that, this was said. Even for one who says "I sacrifice to you and to you," and even for one who commands "You sacrifice to this one and to that one," it is connected with many bodies. With reference to that too, this was said. "From whatever family" means from whichever or from that one. "Tames only himself" means by way of taming his own faculties, he tames only one self. "Calms only himself" means by way of calming lust and so on of his own, he calms only one self. "Brings to final quenching" means he brings to final quenching through the very quenching of lust and so on. "Thus this one" means even this being so, this one.

Having heard this talk of the brahmin, the Teacher thought: "This brahmin calls the great sacrifice connected with the slaughter of animals a meritorious practice connected with many bodies, but calls the meritorious practice of the arising of merit rooted in going forth as connected with one body only. This one knows neither what is connected with one body nor what is connected with many bodies; come, I shall teach him the practice connected with one body and connected with many bodies" - thus extending the teaching further, he said beginning with "If so, brahmin." Therein, "as it pleases you" means as it would be agreeable to you. "Here a Tathāgata arises in the world" and so on has been explained in detail in the Visuddhimagga. "Come, this is the path" means come, you; I instruct, this is the path. "This is the practice" is a synonym for that very thing. "Practising which" means by whatever path one has practised. "The unsurpassed goal grounded in the holy life" means the unsurpassed ground of the holy life reckoned as the path of arahantship, Nibbāna which is the supreme support. "Thus this" means thus this one.

"Requiring less effort" means where there is no need for many stewards or requisites. "Requiring less exertion" means where there is no exertion reckoned as the oppression by way of interruption of the work of many. "Just as Master Gotama and Master Ānanda, these are honourable to me" means just as Master Gotama and Master Ānanda, such persons are venerated by me; you two persons alone are honourable and praiseworthy to me - with reference to this meaning, he says that. It is said that this thought occurred to him: "The Elder Ānanda wishes to make me alone speak on this question, but when one's own praise is spoken, there is indeed no one who would take offence." Therefore, not wishing to answer the question, creating a diversion by speaking praise, he said thus.

"Na kho tyāhaṃ" means "not indeed to you I." The elder too, it is said, thought - "This brahmin, not wishing to answer the question, turns about; I will make him answer this very question." Therefore he said thus to him.

"Reasonable" (sahadhammika) means with reason. "Evades" (saṃsādeti) means causes to sink. "Does not answer" (no vissajjeti) means does not speak. "What if I were to set free" means what if I were to set free both of these from harming. For the brahmin, by not answering the question asked by Ānanda, causes vexation; and Ānanda too, by making the brahmin who does not answer speak. Having thought "Thus I shall set free both of these from harming," he spoke thus. "Kā nvajja" means "what today." "A discussion arose" means he asks which discussion arose in between another discussion. At that time, it is said, a discussion arose in the royal inner palace concerning the three wonders; "I shall ask about that" - thus the Teacher spoke thus. Then the brahmin, thinking "Now I shall be able to speak," reporting the discussion that had arisen in the royal inner palace, said beginning with "This today, Master Gotama." Therein, "ayaṃ khvajja" means "this indeed today." "Pubbe sudaṃ" - here "sudaṃ" is merely a particle. "A super-human achievement" means beyond human achievements reckoned as the ten wholesome courses of action. "Displayed the wonder of supernormal power" means going on the alms round, they went and came through the sky itself - thus he said this with reference to the travelling through the sky that occurred formerly. "But now there are more monks" - this the brahmin said by the theory: "Formerly monks, thinking 'We shall produce the four requisites,' I think, acted thus; now, having known that the requisites have arisen, they spend their time in sleep and negligence."

"Wonders" (pāṭihāriyāni) means wonders by way of counteracting the opposition. "The wonder of supernormal power" means supernormal power by way of succeeding, wonder by way of counteracting; supernormal power itself as wonder is the wonder of supernormal power. The same method applies to the others as well. The meaning and the method of meditation development of "the various kinds of supernormal power" and so on have been expanded upon in the Visuddhimagga.

"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 so." Herein is this story - A certain king, it is said, 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. "Thus is your mind" means thus your mind is accompanied by pleasure or accompanied by displeasure or associated with sensual thought and so on. The second is a synonym for that very thing. "Such is your thought" means thus your thought proceeds thinking of this and that meaning - this is the meaning. "Even if he announces much" means even if he speaks much. "It is just so" means just as it was spoken, it is just so.

"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. Whatever applied thought of that person gave rise to that sound, by virtue of that he announces "Thus is your mind" and so on.

Herein are these stories - It is said that a certain man, thinking "I shall pursue a lawsuit," while going from a village to a city, from the place of departure onwards, reflecting "In the judgment hall I shall say this and this to the king and the royal ministers," was as if he had gone to the royal palace, as if standing before the king, as if speaking together with the litigant; having heard the sound emanating from him through the diffusion of applied thought, one man said "For what purpose are you going?" "On legal business." "Go, there will be victory for you." He, having gone, having pursued the lawsuit, attained victory indeed.

Another elder monk too went for almsfood in the village of Moḷiya. Then a certain girl, thinking about something else, did not see him departing. He, having stood at the village entrance, having turned back, having looked, having seen her, went away reflecting. And while just going, he made a verbal expression: "What indeed was the girl doing that she did not see me?" One man standing behind, having heard, said "You, venerable sir, walked for almsfood in the village of Moḷiya."

"Mental activities are directed" means mental activities are established. "Will think" means he understands that one will think, will proceed. And in understanding, 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, he knows "By whatever manner this one has begun the kasiṇa meditation, the first meditative absorption or, etc. the fourth meditative absorption or the eight attainments he will produce" - thus he knows. "He knows by the preliminary part" means when the first insight has been begun, he knows: "By whatever manner this one has begun insight, he will produce the path of stream-entry or, etc. 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, the lower one does not know the mind of the 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, etc. 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 those existing 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.

"Think in this way" means: think thus, setting going thoughts of renunciation and so on in this way. "Do not think in that way" means: do not think thus, setting going sensual thoughts and so on in this way. "Attend to the mind in this way" means: attend in this way to the perception of impermanence itself, or to any one among the perception of suffering and so on. "Do not thus" means: do not attend to the mind by the method beginning with "permanent." "This" means: abandon this lust for the five strands of sensual pleasure. "And having attained this" means: having attained, having reached, having accomplished this supramundane state itself, classified as the four paths and their fruitions, dwell in it.

"Appears to be like magic" means: it presents itself as if being of the same kind and origin as magic. For even a juggler, having taken water, makes it into oil, having taken oil, makes it into water - thus he shows magic of many forms. This wonder too is of just such a nature. "This wonder too, Master Gotama, appears to me to be like magic" - he said thus with reference to its resemblance to the cintāmaṇi art. For even those who know the cintāmaṇi art, having seen someone just approaching, know "this one is approaching thinking this particular thought." Likewise they know "he is standing thinking this particular thought, he is seated thinking this particular thought, he is lying down thinking this particular thought."

"More brilliant" means more beautiful. "More sublime" means more supreme. "For Master Gotama, without applied thought and without sustained thought" - here the brahmin did not accept the remaining wonder of mind-reading as being external. And all this that brahmin said while speaking praise of the Tathāgata. "Certainly indeed this of yours" means: certainly this by you. "Speech spoken having approached and accused" means: speech spoken having struck against my virtues and brought into the very presence of my virtues. "But I will explain to you" means: but I myself will tell you. The remainder is of manifest meaning only.

The Chapter on Brahmins is first.

2.

The Great Chapter

1.

Commentary on the Titthāyatana Discourse

62. In the first of the second, "spheres of sectarian doctrines" means planes that have become beliefs, or planes of sectarians. Therein, the belief should be known, the founders of sects should be known, the sectarians should be known, the disciples of sectarians should be known. "Belief" means the sixty-two views. "Founders of sects" means the originators of those views. "Sectarians" means those for whom those views find delight and acceptance. "Disciples of sectarians" means the donors of requisites to them. "Plane" means in "Kamboja is the plane of horses, the southern route is the plane of cattle," here "plane" means a place of origin.

Here it means a meeting place. In "There are, monks, these five planes of liberation," here it means cause. That is all obtained here too. For all holders of views, when being born, are born in just these three states; when coming together too, they come together and gather in just these three states; and these very three are the causes of their state of holding views - thus they are spheres of sectarian doctrines as planes in the sense of origin and so on that have become beliefs. In that very meaning, they are also spheres of sectarian doctrines as planes of sectarians. "When questioned" means being asked thus: "What indeed are these views by name?" "When cross-examined" means being rightly pressed thus: "For what reason have these views arisen?" "When admonished" means being rightly instructed thus: "You should relinquish these evil wrong views." Furthermore, all three of these are merely synonyms for the question of cross-examination. Therefore it was said in the commentary - "Whether 'cross-questions' or 'asks for reasons' or 'admonishes' - these are the same, of one meaning, equal, of equal share, of the same kind, just that."

"Even going to the furthest extent" means having gone to whatever succession among these - the succession of teachers, the succession of views, or the succession of individual existences. "Remain established in non-action" means they remain in mere non-action. "Our teacher was a proponent of past deeds, our teacher's teacher was a proponent of past deeds, our teacher's teacher's teacher was a proponent of past deeds. Our teacher was a proponent of creation by a lord, our teacher's teacher was a proponent of creation by a lord, our teacher's teacher's teacher was a proponent of creation by a lord. Our teacher was a proponent of causelessness and conditionlessness, our teacher's teacher was a proponent of causelessness and conditionlessness, our teacher's teacher's teacher was a proponent of causelessness and conditionlessness" - thus going, these are said to go to the succession of teachers. "Our teacher held the view of past deeds, our teacher's teacher, etc. our teacher's teacher's teacher held the view of causelessness and conditionlessness" - thus going, they are said to go to the succession of views. "Our teacher's individual existence was caused by what was done in the past, our teacher's teacher's, etc. our teacher's teacher's teacher's individual existence was without cause and without condition" - thus going, they are said to go to the succession of individual existences. But thus, even going very far, they remain established in mere non-action; not even one doer or causer of these holders of views is discerned.

"Male person" means a being. Surely, even when "man" is said or when "person" is said, it is just a being that is said; but this is called conventional talk - to whoever knows in whatever way, to him it is spoken accordingly. "Experiences" means one knows what has arisen in one's own continuity, makes it experienced, or undergoes it. "Caused by what was done in the past" means because of what was done in the past; the meaning is that one experiences solely by the condition of action done in the past. By this, having rejected both action-feeling and functional feeling, they accept only one resultant feeling. Or whatever eight diseases have been stated - illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from the combination of humours, illnesses arising from change of climate, illnesses arising from improper care, illnesses arising from assault, and illnesses arising from the result of action - having rejected seven of those, they accept only one resultant feeling. And whatever three categories of action have been stated - experienced in present life, experienced in next life, and experienced from one life to another - having warded off two of those, they accept only one action experienced from one life to another. And whatever three categories of result have been stated - result experienced in present life, experienced in next life, and experienced from one life to another - having warded off two of those, they accept only one result experienced from one life to another. And whatever four categories of volition have been stated - wholesome volition, unwholesome volition, resultant volition, and functional volition - having warded off three of those, they accept only one resultant volition.

"Caused by the creation of a lord" means because of the creation of a lord; the meaning is that one experiences because of having been created by a lord. For this is their intention - these three feelings cannot be experienced in the present by what is rooted in what was done by oneself, or by what is rooted in command, or by what was done in the past, or without cause and without condition; but one experiences these solely because of the creation of a lord. But those who hold such views, without accepting even one among the eight diseases stated above, reject them all; and without accepting even one among the three categories of action, the three categories of result, and the four categories of volition stated above, they reject them all.

"Without cause and without condition" means without cause and without condition; the meaning is that one experiences without any reason at all. For this is their intention - these three feelings cannot be experienced in the present by what is rooted in what was done by oneself, or by what is rooted in command, or by what was done in the past, or by the cause of the creation of a lord; but one experiences these solely without cause and without condition. But those who hold such views, without accepting even one among the diseases and so on stated above, reject everything.

Thus, having laid down the matrix, the Teacher, in order to now classify and show it, said beginning with "Therein, monks." Therein, "I speak thus" shows that he speaks thus for the purpose of establishing their view. For without having established their view, when being rebuked they shift from one view to another view, saying "Master Gotama, we do not hold the doctrine of what was done in the past" and so on. But when the view has been established, being unable to shift, they are well refuted; thus, for the purpose of establishing their view, he said "I speak thus." "Then, venerable ones" means then indeed, venerable ones. What is meant? if this is true, this being so, then by your doctrine. "You will be killers of living beings because of what was done in the past" means whoever in the world kills living beings, all of them will be killers of living beings because of what was done in the past. Why? For the action of killing living beings cannot be experienced as rooted in what was done by oneself, nor as rooted in command, nor by the cause of the creation of a lord, nor without cause and without condition; one experiences it solely because of what was done in the past - this is your view. And just as killers of living beings, so too those who abstain from killing living beings will abstain solely because of what was done in the past. Thus the Blessed One, having taken up their very own view, imposes the refutation upon them. By this method, the explanation regarding "takers of what is not given" and so on should also be understood.

"Returns to as having substance" means for those who take it as having substance. "Desire" means the desire to act. "This is to be done or this is not to be done" - here this is the intention: "This is to be done" means for the purpose of doing what should be done; "this is not to be done" means for the purpose of not doing what should not be done - there is no desire to act or individual effort. Or when desire and effort are absent, there is neither "this should be done" nor "this should not be done." "Thus, when what is to be done and what is not to be done is not found as true and reliable" means thus, when what should be done and what should not be done is not evident as factual and firm, is not obtained. For if one could obtain the ability to do what should be done and to abstain from what should not be done, then what is to be done and what is not to be done would be found as true and reliable. But since one does not obtain either of those two, therefore that is not found as true and reliable - thus is the meaning of "when that is not found." "Unmindful" means of those whose mindfulness is lost, whose mindfulness is abandoned. "Dwelling unguarded" means of those dwelling without safeguarding at the six doors. "There is no individually valid claim to be ascetics" means for those who have become thus, whether you or others, the claim "we are ascetics" - individually, with reason - does not exist, does not succeed. For even ascetics exist only because of what was done in the past, and non-ascetics too exist only because of what was done in the past. "Reasonable" means with reason. "There is a refutation" means there is my refutation, and they are refuted.

Having thus refuted the proponents of past action, now in order to refute the proponents of the creation of a lord, he said beginning with "Therein, monks." Its meaning should be understood in the manner stated regarding the doctrine of past action, and likewise regarding the doctrine of non-causality.

Thus, having shown the hollowness and non-liberating nature of these spheres of sectarian doctrines through their remaining established in non-action even going to the furthest extent; their resemblance to pounding husks through the state of reaching no substance; their resemblance to a glowing firefly mistaken for fire; their resemblance to a file of blind men through the absence of seeing the purpose for the first, the middle, and the last among those holding such views; and having shown the resemblance to a hare who, having taken those merely by sound, viewing them as having substance, having heard the rumbling sound of a ripe beluva fruit fallen on the earth, ran away with the perception "The earth is dissolving and coming" - now, in order to show the substantial nature and the liberating nature of the Teaching taught by himself, he said beginning with "But this, monks." Therein, "unrefuted" means not refuted by others, unable to be refuted. "Undefiled" means free from mental defilements, pure; unable to be made so even by those who would proceed thinking "We shall make it defiled." "Blameless" means freed from blame. "Not rejected" means not warded off as "What is the use of this? Take it away!" - thus not repelled, or not reproached. "By the wise" (viññūhi) means by the wise persons. For the word of the unwise who speak without knowing is immeasurable. Therefore he said "by the wise."

Now, for the purpose of showing that Teaching, having asked the question "And which, monks?" having laid down the matrix by the method beginning with "these six elements," having classified in due order and showing, he again said beginning with "these six elements." Therein, "elements" means intrinsic natures. For the meaning of intrinsic nature, which reveals the state of being without life and without a being, is called the meaning of element. "Sense bases of contact" means sense bases in the meaning of being a mine for resultant contacts. "Mental explorations" means the explorations of the mind in eighteen instances by way of applied and sustained thought.

"The solid element" means the element of support. "The liquid element" means the element of binding together. "The heat element" means the element of maturing. "The air element" means the element of expansion. "The space element" means the element of non-contact. "The consciousness element" means the element of cognition. Thus this element meditation subject has come. Now, where this has come in brief, it is proper to speak of it either in brief or in detail. Where it has come in detail, it is not proper to speak of it in brief; only in detail is it proper. But in this Titthāyatana Sutta, this meditation subject has come in brief by way of the six elements. It is proper to speak of it in both ways.

Even one who comprehends the meditation subject in brief by way of the six elements comprehends thus - The solid element, the liquid element, the heat element, the air element - these are the four primary elements; the space element is derivative materiality. And when one derivative materiality is seen, the remaining twenty-three should be observed as already seen. "The consciousness element" means consciousness, which is the aggregate of consciousness; feeling conascent with it is the aggregate of feeling; perception is the aggregate of perception; contact and volition are the aggregate of mental activities - these are called the four immaterial aggregates. But the four primary elements and the derivative materiality of the four primary elements are called the aggregate of material body. Therein, the four immaterial aggregates are mentality, the aggregate of material body is materiality - thus there are just two phenomena, mentality and materiality; beyond that there is no being or soul. Thus the meditation subject leading to the attainment of arahantship by way of the six elements in brief for one monk should be understood.

But one comprehending in detail, having comprehended the four primary elements, comprehends the twenty-three derivative materialities in accordance with the comprehension of the space element. Then, investigating their conditions, having seen again just the four primary elements, having combined them by way of portions - the solid element having twenty portions, the liquid element twelve, the heat element four, the air element six portions - and having defined forty-two primary elements, having included among them the twenty-three derivative materialities, one defines sixty-five materialities. And those together with the materiality of the sense-organ become sixty-six; thus one sees sixty-six materialities. But the consciousness element, by way of mundane consciousness, is eighty-one consciousnesses. All of those are called the aggregate of consciousness. The feelings and so on conascent with those are of just that same number - thus eighty-one feelings are the aggregate of feeling, eighty-one perceptions are the aggregate of perception, eighty-one volitions are the aggregate of mental activities - these four immaterial aggregates, when taken by way of the three planes, amount to three hundred and twenty-four phenomena. Thus these immaterial phenomena and sixty-six material phenomena - having combined them all together, there are just two phenomena, mentality and materiality; beyond that there is no being or soul. Having defined the five aggregates by way of mentality-materiality, seeking their conditions - with ignorance as condition, with craving as condition, with action as condition, with nutriment as condition - having thus seen the conditions, having overcome uncertainty in the three times thus: "In the past too this round of rebirths proceeded by these conditions; in the future too it will proceed by these conditions; at present too it proceeds by just these conditions," practising gradually, one attains arahantship. Thus the meditation subject leading to the attainment of arahantship by way of the six elements in detail too should be understood.

"The eye as a sense base of contact" means just as a mine is for gold and so on, so it is a sense base in the sense of being a source of origination for the seven contacts conascent with these seven consciousnesses - two eye-consciousnesses, two receivings, and three investigatings. The same method applies in the case of "the ear as a sense base of contact" and so on too. "The mind as a sense base of contact" - here, however, twenty-two resultant contacts should be applied. Thus indeed this meditation subject has come by way of the six sense bases of contact. That should be spoken of both in brief and in detail. In brief, to begin with - here indeed the first five sense bases are derivative materiality; when those are seen, the remaining derivative materiality is already seen. The sixth sense base is consciousness; that is the aggregate of consciousness; feeling and so on conascent with it are the remaining three immaterial aggregates. By the very method stated above, the meditation subject leading to the attainment of arahantship both in brief and in detail should be understood.

"Having seen a form with the eye" means having seen a form with eye-consciousness. "A basis for pleasure" means that which has become a cause for pleasure. "Explores" means one explores there by directing the mind. The same method applies to the remaining terms as well. And here, whether it be desirable or undesirable, whatever form having seen which pleasure arises, that is called a basis for pleasure. Whatever having seen which displeasure arises, that is called a basis for displeasure. Whatever having seen which equanimity arises, that is called a basis for equanimity - this should be understood. In the case of sound and so on too, the same method applies. Thus this meditation subject has come in brief. Now, where this has come in brief, it is proper to speak of it either in brief or in detail. Where it has come in detail, it is not proper to speak of it in brief. But in this Titthāyatana Sutta, this meditation subject has come in brief by way of the eighteen mental explorations. It is proper to speak of that both in brief and in detail.

Therein, in brief, to begin with - eye, ear, nose, tongue, body, form, sound, odour, flavour - these are nine derivative materialities; when these are seen, the remaining derivative materiality is also seen. The tangible object is the three primary elements; when these are seen, the fourth is also seen. Mind is the aggregate of consciousness; conascent with it, feeling and so on are the three immaterial aggregates - thus the meditation subject leading to arahantship should be understood both in brief and in detail by the method already stated above.

"Noble truths" means truths that produce the noble state, or truths penetrated by the noble ones. This is the summary here; but in detail, this term has been elucidated in the Visuddhimagga. "Dependent on the six elements, monks" - for what purpose was this begun? For the purpose of easy understanding. For when the Tathāgata wishes to teach the twelve-termed round of conditions, he shows the round of conception in a womb. For when the round of conception in a womb has been shown, it is easy both to teach and for others to understand, and timely too - thus it should be understood that this was begun for the purpose of easy understanding. Therein, "of the six elements" means of the very same solid element and so on stated above. "Compared to" means dependent on. By this he shows merely the condition. This is what is meant: "Conditioned by the six elements, there is conception in a womb." For whom is there conception by the condition of the six elements - is it for the mother, or for the father? Not for the mother, not for the father; but it is for the being taking conception itself that, by the condition of the six elements, there is what is called conception in a womb. And conception is of various kinds: conception in hell, conception in the animal realm, conception in the sphere of ghosts, human conception, and divine conception. But in this instance, human conception is intended. "There is a descent" means there is a descent, an arising, a manifestation. How does it come about? By the coming together of three. For this was said:

"Now, monks, from the coming together of three, there is conception in a womb. Which three? Here, mother and father come together, but the mother is not in her fertile period, and a gandhabba is not present. Then there is indeed not yet conception in a womb. Here, mother and father come together, and the mother is in her fertile period, but a gandhabba is not present - then there is indeed not yet conception in a womb. But when, monks, mother and father come together, and the mother is in her fertile period, and a gandhabba is present. Thus from the coming together of three, there is conception in a womb."

"When there is conception, there is mentality-materiality" - in the passage stated as "with consciousness as condition, mentality-materiality," thirty-three phenomena are taken, namely the sense-base decad, the body decad, the sex decad, and the three immaterial aggregates; but in the passage stated here as "when there is conception, there is mentality-materiality," it should be understood that, having included the aggregate of consciousness as well, thirty-four phenomena are taken at the moment of conception for womb-born beings. By the phrases "with mentality-materiality as condition, the six sense bases" and so on, just as the manifestation of mentality-materiality when there is conception was shown, so too the manifestation of the six sense bases when there is mentality-materiality, the manifestation of contact when there are the six sense bases, and the manifestation of feeling when there is contact were shown.

"Experiencing" - here, one who undergoes feeling is also called "experiencing," and also one who knows. "I am experiencing, venerable sir, let the Community remember me as one who experiences" - here indeed one who undergoes is called "experiencing"; "when experiencing a pleasant feeling, he understands 'I experience a pleasant feeling'" - here one who knows. Here too, one who knows is what is intended. "I declare: 'This is suffering'" means to a being who thus knows, I declare, I enlighten, I make known: "This is suffering, this much is suffering, there is no suffering beyond this." The same method applies to "this is the origin of suffering" and so on as well.

Therein, regarding suffering and so on, this is the concluding discussion - For, setting aside craving, the five aggregates of the three planes are called suffering; the former craving that gives rise to that very thing is called the origin of suffering; the cessation of non-arising of both those truths is called the cessation of suffering; the noble eightfold path is called the practice leading to the cessation of suffering. Thus the Blessed One, even when speaking of "when there is conception, there is mentality-materiality," spoke of one who is experiencing, one who knows; even when speaking of "with mentality-materiality as condition, the six sense bases"; even when speaking of "with the six sense bases as condition, contact"; even when speaking of "with contact as condition, feeling"; even when speaking of "For one who is experiencing, monks, I declare: 'This is suffering'"; even when speaking of "I declare: 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the practice leading to the cessation of suffering'" - he spoke of one who is experiencing, one who knows.

Now, expanding those truths that had been set down in order, he said beginning with "And what, monks." All that has been explained in every way in the Visuddhimagga. It should be understood by the very method stated there. But this is the distinction - There, the noble truth of the origin of suffering has come by the passage "it is this craving which leads to rebirth"; here, by way of the mode of dependent conditions as "with ignorance as condition, activities." And there, the noble truth of the cessation of suffering has come by the passage "that which is the complete fading away and cessation of that very craving without remainder"; here, by way of the cessation of the mode of dependent conditions as "but from the complete fading away and cessation of ignorance."

Therein, "complete fading away and cessation" means by complete fading away and by complete cessation. Both of these are merely synonyms for each other. "Cessation of activities" means there is the cessation of non-arising of activities. The same method applies to the remaining terms as well. But by these terms, that depending on which ignorance and so on cease, in meaning that is Nibbāna that has been shown. For Nibbāna is spoken of by the name of cessation of those various phenomena, as "cessation of ignorance" and as "cessation of activities." "Whole" means of the entire. "Mass of suffering" means of the heap of the suffering of the round of rebirths. "Cessation" means non-continuance. Therein, since the cessation of ignorance and so on is called the state of being eliminated, and also arahantship, and also Nibbāna, therefore here it should be understood that by way of showing the state of being eliminated, arahantship is spoken of in the twelve instances, and Nibbāna in those very twelve instances. "This is called" - here "this" is said with reference to Nibbāna itself. "Eightfold" means there is no other path apart from the eight factors. But just as when one says "a five-part musical instrument," what is said is that the musical instrument is merely the five parts, so too here it should be understood that the path is merely the eightfold. "Unrefuted" means not refuted. For one who refutes does so either by reducing, or by increasing, or by substituting that. Therein, since the four noble truths cannot be shown by reducing thus "these are not four, but two or three," nor by increasing thus "five or six," nor by showing "these are not the four noble truths, but rather four other noble truths." Therefore this Teaching is called unrefuted. The remainder is clear everywhere.

2.

Commentary on the Discourse on Fear

63. In the second, "where mother and son cannot help each other" means mother and son are mother-and-son; by the ability to protect, there is no mother-and-son herein - thus "where mother and son cannot help each other." "When" means at which time. Therein, "a mother does not obtain her son" means when that danger of fire has arisen, a mother does not get to see her son, and a son does not get to see his mother - this is the meaning. "There is danger" means there is fear of mental fright. "Forest uprising" means an uprising of the forest. "Forest" - here, forest-dwelling thieves should be understood. For when they descend from the forest into the countryside and attack and plunder villages, market towns, and royal cities, then it is called a forest uprising; with reference to that, this was said. "Having mounted their vehicles" - here, the wheel of deportment is also fitting, and the wheel of a vehicle is also fitting. For when danger has arrived, those who have vehicles load their requisite articles onto them and flee. Those who do not have them, having taken them on a carrying pole or having lifted them onto their heads, flee just the same. They are called those who have mounted their vehicles. "Wander about" means they go here and there. "Kadāci" means at some time or other. "Karahaci" is a synonym for that very thing. "A mother obtains her son" means she gets to see him coming or going or hidden in a certain place. "Flood" means a river in spate. "A mother obtains her son" means she obtains to see him clinging to a raft or a float or an earthenware vessel or a piece of wood and being carried along, or she gets to see him having safely crossed over again and standing in a village or in a forest.

Having thus shown the dangers where mother and son cannot help each other by way of exposition, now showing without qualification, he said beginning with "There are these three." Therein, "fear of ageing" means fear that arises dependent on ageing. The same method applies to the others as well. And this too was said - "Dependent on ageing, there arises fear, frightfulness, trepidation, terror, mental fright. Dependent on illness, dependent on death, there arises fear, frightfulness, trepidation, terror, mental fright." The remainder is clear everywhere.

3.

Commentary on the Venāgapura Discourse

64. In the third, "among the Kosalans" means in the province so named. "Wandering on a journey" means going on a long journey. And this journey of the Blessed One is of two kinds - the hurried journey and the unhurried journey. Therein, having seen a person capable of being awakened even far away, the swift going for the purpose of awakening him is called the hurried journey. That should be seen in the going out to meet Mahākassapa and so on. But whatever going, in the order of villages and market towns, daily by way of one yojana or half a yojana, helping the world by the practice of walking for almsfood and so on, this is called the unhurried journey. With reference to this, it was said - "Wandering on a journey." But in detail, the discussion on journeying was stated in the commentary on the Ambaṭṭha Sutta in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya. "Brahmin village" - both a village where brahmins come together is called a brahmin village, and also a revenue village of brahmins. Here a village where brahmins come together, a village where brahmins dwell, is intended. "Arrived there" means he approached that place; the meaning is he arrived. But the dwelling place is not specified here. Therefore, not far from that place there is a jungle thicket befitting the Buddhas, and it should be understood that the Teacher went to that jungle thicket.

"Heard" means they heard, they ascertained; they knew by following the sound of speech that had reached the door of the ear. "Kho" is an indeclinable particle used in the sense of emphasis or merely as an expletive. Therein, in the sense of emphasis, the meaning to be understood is: "they heard indeed; there was no obstacle to their hearing." As an expletive, it is merely for the smoothness of the phrasing.

Now, to make known the matter which they heard, the passage beginning with "the ascetic Gotama indeed, my dear" was stated. Therein, he should be understood as "ascetic" because of having calmed evil. "Khalu" is an indeclinable particle in the sense of oral tradition. "Bho" is merely a form of mutual address among them. "Gotama" is an illustration of the Blessed One by his clan name; therefore, in the phrase "the ascetic Gotama indeed, my dear," the meaning should be seen thus: "the ascetic, it is said, my dear, of the Gotama clan." "A Sakyan son" - this, however, is an illustration of the Blessed One's noble clan. "Gone forth from the Sakyan clan" is an illustration of his state of having gone forth through faith; not overcome by any loss, having abandoned that clan while it was not yet exhausted, he went forth through faith - this is what is meant. "That" is an accusative expression used in the sense of the itthambhūta predication; the meaning is "of that Master Gotama." "Good" means endowed with good qualities; it means "excellent." "Reputation" means fame itself, or the sound of praise. "Has arisen" means having spread over the world with its gods, it has risen up. How? Thus indeed is the Blessed One, etc. the Enlightened One, the Blessed One.' Herein this is the connection of terms - That Blessed One is thus indeed the Worthy One, thus indeed the Perfectly Self-awakened One, etc. thus indeed the Blessed One. It means "for this and this reason."

Therein, having laid down the matrix by the method beginning with "because of being far from, because of having destroyed the enemies and the spokes, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing - for these reasons, that Blessed One should be understood as the Worthy One" - all these terms have been explained in detail in the description of the recollection of the Buddha in the Visuddhimagga; therefore their detailed explanation should be taken from there.

"He this world" means he, the Venerable Gotama, this world; he points out what is now to be spoken. "With its gods" means together with the gods, including the gods. In the same way, together with Māra, including Māra. Together with Brahmā, including Brahmā. Together with ascetics and brahmins, including ascetics and brahmins. "Generation" because of being born; that generation. Together with gods and humans, including gods and humans. Therein, by the expression "including the gods," the inclusion of the five sensual-sphere gods should be understood; by the expression "including Māra," the inclusion of the sixth sensual-sphere god; by the expression "including Brahmā," the inclusion of the Brahmā gods beginning with the Brahmakāyika and so on; by the expression "including ascetics and brahmins," the inclusion of ascetics and brahmins who are opponents and enemies of the Dispensation, and the inclusion of ascetics and brahmins who have calmed evil and warded off evil; by the expression "generation," the inclusion of the world of beings; by the expression "including gods and humans," the inclusion of conventional gods and the remaining humans. Thus here, by three terms, the world of beings together with the world of space; by two, it should be understood that only the world of beings is included by way of generation.

Another method - By the inclusion of "including the gods," the immaterial-sphere world is included; by the inclusion of "including Māra," the six sensual-sphere heavenly worlds; by the inclusion of "including Brahmā," the material Brahmā world; by the inclusion of "including ascetics and brahmins" and so on, the human world together with conventional gods by way of the fourfold assembly, or the remaining world of all beings. But the ancients said - "With its gods" means the remaining world together with the deities. "With its Māras" means the remaining world together with Māra. "With its Brahmās" means the remaining world together with the Brahmās. Thus, having put all beings destined for the three realms of existence into three terms by three ways, then to encompass them again by two terms, it was said "the generation with its ascetics and brahmins, with its gods and humans." Thus, by all five terms, in this and that way, the three-element world alone has been encompassed.

Regarding "having realised by direct knowledge himself, proclaims" - "himself" means by oneself, having become one not needing to be guided by another. "By direct knowledge" means having directly known; the meaning is having known through superior knowledge. "Having realised" means having made evident; by this, the rejecting of inference and so on is made. "Proclaims" means awakens, informs, makes known.

"He teaches the Teaching, good in the beginning, etc. good in the end" - that Blessed One, dependent on compassion for beings, even having relinquished the unsurpassed happiness of seclusion, teaches the Teaching. And whether teaching little or much, he teaches in the manner of good in the beginning and so on only; even in the beginning, having made it good, auspicious, and blameless only, he teaches; in the middle too, and in the end too, having made it good, auspicious, and blameless only, he teaches - this is what is meant.

Therein, there is a beginning, middle, and end of the teaching, and there is of the Dispensation. As for the teaching, even in a verse of four lines, the first line is called the beginning, the next two are called the middle, and the one at the end is called the end. For a discourse with a single connection, the introduction is the beginning, "he said this" is the end, and what is between the two is the middle. For a discourse with multiple connections, the first connection is the beginning, the connection at the end is the end, and one or two or many in the middle are just the middle.

For the Dispensation, morality, concentration, and insight are called the beginning. And this too was said - "And what is the beginning of wholesome mental states? Morality that is well purified and view that is straight." But the noble path, stated thus: "There is, monks, a middle practice fully awakened to by the Tathāgata," is called the middle. And fruition and Nibbāna are called the end. In "Therefore, brahmin, this holy life has this as its far shore, this as its final goal," here fruition is stated as the final goal. In "For, friend Visākha, the holy life is lived grounded upon Nibbāna, has Nibbāna as its ultimate goal, has Nibbāna as its final goal," here Nibbāna is stated as the final goal. But here, the beginning, middle, and end of the teaching is intended. For the Blessed One, when teaching the Teaching, having shown morality in the beginning, shows the path in the middle and Nibbāna at the end. Therefore it was said - "He teaches the Teaching, good in the beginning, good in the middle, good in the end." Therefore, another preacher of the Teaching too, when speaking the Teaching -

"With meaning and with phrasing": for one whose teaching is based upon descriptions of rice gruel, meals, women, men, and so on, he does not teach with meaning. But the Blessed One, having abandoned such a teaching, teaches a teaching based upon the four foundations of mindfulness and so on. Therefore he is said to "teach with meaning." But one whose teaching is endowed with only one type of consonant and so on, or is entirely without labial consonants, or is entirely with visarga consonants, or is entirely with nasal consonants, his teaching is called "without phrasing" because of the absence of completeness of phrasing, like the language of barbarians such as Tamils, Kirātas, Greeks, and so on. But the Blessed One -

Thus, without corrupting the tenfold phrasing stated in this way, making the phrasing complete, he teaches the Teaching. Therefore he is said to "teach making it with phrasing." "Complete in its entirety": here "kevala" is a designation for "whole." "Paripuṇṇa" is a term meaning "neither deficient nor excessive." This is what is meant - he teaches what is wholly complete; not even a single teaching is incomplete. "Pure" means free from impurity. For whoever teaches thinking "In dependence on this teaching of the Teaching, I shall obtain material gain or honour," his teaching is called impure. But the Blessed One, without regard for worldly material gains, with a tender heart through the suffusion of welfare by the development of friendliness, teaches with a mind established in the nature of uplifting. Therefore he is said to "teach what is pure." "He reveals the holy life": here "holy life" means the entire Dispensation included in the threefold training. Therefore, "he reveals the holy life" means he teaches the Teaching, good in the beginning, etc. pure, and thus teaching, he reveals the holy life that is the entire Dispensation included in the threefold training - thus the meaning here should be understood. "Holy life" means conduct that has become supreme in the sense of being the foremost, or it is said to be the conduct of those who are supreme, such as the Buddhas and so on.

"Good indeed" means beautiful indeed; it brings benefit, it brings happiness - this is what is meant. "Of such Worthy Ones" means of those Worthy Ones who are of such a nature as that Master Gotama is, of such ones whose seeing is rare even in hundreds of thousands of crores of aeons, whose delightful bodies are surrounded by the halo of a fathom, adorned with the eighty minor features, filled with the excellent thirty-two marks of a great man, whose seeing is not insignificant, whose proclamation of the Teaching is exceedingly sweet, who have gained the reputation in the world as Worthy Ones through the achievement of qualities as they really are. "Is the seeing" means having opened one's eyes, which are pleasing and gentle with confidence, even the mere seeing is good. But if we shall obtain to hear even one sentence of him teaching the Teaching with a divine voice endowed with eight factors, it will be even better - having formed such a disposition. "They approached the Blessed One" means having abandoned all duties, they came with satisfied minds. "Having extended joined palms in salutation" - these were those siding with both factions; they thought thus - "If those of wrong view accuse us, 'Why did you pay homage to the ascetic Gotama?' we shall say to them, 'Does merely making a salutation with joined palms constitute homage?' If those of right view accuse us, 'Why did you not pay homage to the Blessed One?' 'Does homage only consist of striking the ground with one's head? Is not the act of salutation with joined palms also homage?' we shall say."

"Name and clan" means those who, saying "Master Gotama, I am the son of so-and-so, named Datta, named Mitta, I have come here," announce their name. Those who, saying "Master Gotama, I am named Vāseṭṭha, named Kaccāna, I have come here," announce their clan. These, it is said, were poor, aged sons of good family who acted thus thinking "We shall become well-known in the midst of the assembly by means of our name and clan." But those who sat silent were both deceitful and blindly foolish. Therein, the deceitful ones, thinking "One who engages in one or two friendly conversations becomes intimate, and when there is intimacy it is not proper not to give one or two almsfood" - thus freeing themselves from that, sit in silence. The blindly foolish, through sheer ignorance, like lumps of clay thrown down, sit silent anywhere whatsoever.

"Of Venāgapura" means a dweller of Venāgapura. "He said this" means looking at the Tathāgata's body from the soles of his feet up to the tips of his hair, adorned with the thirty-two characteristics of a great man resplendent with the eighty minor features, having seen the Tathāgata's body surrounded by the dense compact Buddha-rays of six colours that had issued forth from his body and stood having spread over a space of eighty cubits all around, with astonishment arisen, speaking praise, he spoke this utterance beginning with "It is wonderful, Master Gotama."

Therein, "how very" is an expression denoting the delimitation of an exceeding measure. Its connection is with the word "clear." "How very clear" means exceedingly clear - this is the meaning. "Faculties" means the six faculties beginning with the eye. For having seen the clarity of the place where the five faculties are established, the clarity of those faculties was evident to him. But since that clarity exists only when the mind is clear - for there is no clarity of the faculties for those whose minds are not clear - therefore the clarity of his mind faculty also was evident. Having grasped that clarity, he said "the faculties are very clear." "Pure" means free from impurity. "Bright" means luminous. "An autumn jujube fruit" means a jujube fruit produced in the autumn season, not overly ripe. For that is both pure and bright. "A ripe palm fruit" means a well-ripened palm fruit. "Just released from its stalk" means released from its stalk at that very moment. For when its stalk-base has been removed and it has been turned face-down and placed on a board, to those looking at a space of about four finger-breadths, it appears pure and bright. With reference to that, he said thus. "A gold coin of Jambu river gold" means a piece of Jambu river gold of a deeply dyed colour. "Well-worked by a skilled goldsmith's son" means well prepared by a skilled goldsmith's son. "Skilfully refined in the furnace" means having heated it in the goldsmith's fireplace, well burnished by a very skilful goldsmith through striking, rubbing, and polishing - well rubbed - this is the meaning. "Placed on a pale-yellow blanket" means having heated it with fire, having rubbed it with a panther's tooth, having given it a coating of red chalk, placed on a red blanket. "Shines" means it shines through the arising of radiance. "Burns" means it burns through the dispelling of darkness. "Is brilliant" means having become radiant, it is brilliant - it is resplendent - this is the meaning.

"High and luxurious beds" - here, that which exceeds the proper measure is called a "high bed"; that which is extended and spread out, a not allowable article, is called a "luxurious bed." Now, showing them, he said beginning with "as follows - large couches." Therein, "large couch" means a seat that exceeds the proper measure. "Divan" means one made by placing fierce animal figures on the legs. "Woollen cover with long fleece" means a large fleecy coverlet with long fleece. Its hairs, it is said, exceed four finger-breadths. "Multicoloured spread" means a woollen covering decorated with weaving. "White spread" means a woollen white covering. "Embroidered coverlet" means a woollen covering with dense flower patterns, which is also called "āmalakapaṭṭa." "Cotton quilt" means a quilt stuffed with any one of the three kinds of cotton. "Spread decorated with animal figures" means a woollen covering decorated with figures of lions, tigers and so on. "Rug with fur on both sides" means a woollen covering with fringes on both sides. Some say "with raised flower patterns on one side." "Rug with fur on one side" means a woollen covering with fringes on one side. Some say "with raised flower patterns on both sides." "Gem-studded coverlet" means a bed-sheet made of silk embroidered with gems, studded with jewels. "Silk coverlet" means a bed-sheet made of silkworm thread, likewise studded with jewels. "Grand carpet" means a woollen covering suitable for sixteen dancing women to stand and dance on. "Elephant rugs" and so on are both coverings used for spreading on the backs of elephants and so on, and coverings made by depicting figures of elephants and so on. "Spread of antelope skins" means a spread made by sewing antelope hides to the measure of a bed. The remainder has the same meaning as stated above.

"One who obtains at will" means one who obtains exceedingly at will, one who obtains whatever one wishes. "One who obtains without difficulty" means one who obtains without suffering. "One who obtains without trouble" means one who obtains extensively, one who obtains greatly; he speaks with reference to one who thinks he obtains only the most excellent things. This brahmin, it is said, was one who valued beds highly. He, having seen the clarity of the Blessed One's faculties and so on, thinking "Certainly this one sits and lies down on such high and luxurious beds. Therefore his faculties are clear, his complexion is pure and bright" - imagining thus, he spoke this praise of lodgings.

"And even if obtained, they are not allowable" - here, some things are allowable. For pure silk is proper even to spread on a bed; woollen covers with long fleece and so on are allowable for use as floor coverings; having cut off the legs of a sofa; having broken off the fierce animal figures of a divan; having disentangled a cotton quilt - from the statement "and to make a pillow," these too are allowable by one arrangement. But with reference to what is not allowable, all of them are said to be not allowable.

"I enter the forest" means I enter the wilderness itself. "Whatever" means whichever ones just. "Folding his legs crosswise" means having bound a seat with the thighs bound all around. "Directing his body upright" means having arranged the eighteen vertebrae of the spine tip to tip, having placed the body upright. "Having established mindfulness in front of him" means having placed mindfulness facing the meditation subject, or the meaning is having made it possessed of deliverance. For this was said: "Pari" has the meaning of possession. "Mukha" has the meaning of deliverance. "Sati" has the meaning of establishing. Therefore it is said "having established mindfulness in front of him." "Having attained, I dwell" means having obtained, having made it evident, I dwell. "Being thus" means being endowed with any one of the first meditative absorption and so on. "At that time my walking path is divine" - for the walking path of one who walks up and down having attained the four fine-material meditative absorptions is called a divine walking path; even the walking path of one who walks up and down after having emerged from the attainment is just a divine walking path. The same method applies in the case of standing and so on too. Likewise in the other two abidings.

"I understand thus: 'Lust in me has been abandoned'" - showing that lust was abandoned by the path of arahantship at the seat of the great enlightenment, he said "I understand thus: 'Lust in me has been abandoned.'" The same method applies to the remaining terms as well. But what has been spoken of by this? Reviewing has been spoken of; by reviewing, fruition attainment has been spoken of. For whether one has attained fruition attainment or has emerged from the attainment, the walking path and so on are noble walking paths and so on. The remainder here is clear in meaning.

4.

Commentary on the Sarabha Discourse

65. In the fourth, "at Rājagaha" means in the city so named. "On the Vulture's Peak mountain" - its peaks resemble vultures, or vultures dwell on its peaks, thus it is the Vulture's Peak; on that Vulture's Peak mountain. By this, his dwelling place while making Rājagaha his village as food resort is shown. For on the Vulture's Peak a monastery was built with reference to the Tathāgata; its name is indeed the Vulture's Peak Monastery. There, this one dwells at that time. "A wandering ascetic named Sarabha had recently departed" means the wandering ascetic named Sarabha, having gone forth in this Dispensation, departed before long; the meaning is he had recently left the monastic community. For when the perfectly Self-awakened One had arisen in the world, the sectarians had their material gain and honour destroyed, and great material gain and honour arose for the Three Jewels. As he said -

"Now at that time the Blessed One was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. But the heterodox wandering ascetics were not honoured, not respected, not revered, not venerated, not obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick."

They, thus declined in material gain and honour, about five hundred in number, having assembled in one wanderers' park, consulted together - "Sirs, from the time of the ascetic Gotama's arising, we have become ones whose material gain and honour have been destroyed. Consider one disrepute regarding the ascetic Gotama and his disciples; having spread disrepute and having reproached his Dispensation, we shall produce material gain and honour for ourselves." They, looking for a fault - "In the three doors and in livelihood - in these four grounds it is not possible to see a fault in the ascetic Gotama. Setting aside these four grounds, look elsewhere" - they said. Then one among them said thus - "I do not see anything else. These, having assembled every half-month, having shut the doors and windows, do not give entry even to novices. Even attendants dear as life do not get to see. Having drawn them in again and again with enticing magic, having enticed people again and again, they devour them. If we are able to bring that, thus our material gain and honour will become excellent." Another too rose up saying the very same thing. All were of one opinion. Thereupon they said: "Whoever will be able to bring that, him we shall make the chief among us in our assembly."

Then, beginning from the end, having asked "You will be able to, you will be able to," when many said "I shall not be able to, I shall not be able to," they asked Sarabha - "Will you be able to, teacher?" He said - "It is not difficult to bring that, if you, standing by your word, will make me the chief." It is not difficult, teacher, bring it; you are already made the chief by us. He said - "That cannot be brought by one who brings it by stealing or by plundering; but having become like a disciple of the ascetic Gotama, having paid homage to his disciples, having performed all kinds of duties, having eaten the food in their bowls, it is possible to bring it. Does this much of an undertaking please you?" Having done whatever it takes, bring it and give it to us. "If so, having seen me, you should be as if not seeing" - having given this signal to the wandering ascetics, on the second day, having risen right early, having gone to the great monastery on the Vulture's Peak, he paid homage at the feet of every monk he met with the fivefold prostration. The monks said - "Other wandering ascetics are fierce and harsh, but this one must be faithful and confident." Venerable sirs, you, having known, went forth in the right place itself; but we, without consideration, having plunged in at an unsuitable ford, wander on a path not leading to liberation. He, having said thus, pays homage again and again to every monk he meets, prepares bathing water and so on, makes wooden toothbrushes allowable, washes and anoints their feet, and having obtained surplus food, eats it.

Having seen him dwelling in this manner, one great elder monk said "Wandering ascetic, you are faithful and devoted; why do you not go forth?" Who, venerable sir, will give me the going forth? For we have been opponents of the venerable ones for a long time, going about thus. The elder monk, having said "If you are desirous of going forth, I shall give you the going forth," gave him the going forth. From the time of going forth he continuously performed all kinds of duties. Then the elder monk, having been pleased with his duties, before long gave him full ordination. He, on the Observance day, having entered the Observance hall together with the monks, having seen the monks taking up the Pātimokkha with great endeavour, thought "By this manner, having expounded it again and again, they devour the world; in a few days I shall carry it off." He, having gone to the residential cell, having paid homage to his preceptor, asked "Venerable sir, what is the name of this teaching?" "It is called the Pātimokkha, friend." "This must be the highest teaching, venerable sir." "Yes, friend, this training is the support of the entire Dispensation." "Venerable sir, if this training teaching is the highest, I shall take up this very one first." "Take it up, friend" - the elder monk accepted. He, while taking it up, having seen the wandering ascetics, when asked "What is it like, teacher?" having said "Friends, do not worry, in a few days I shall bring it," before long, having learnt it, said to his preceptor - "Is it only this much, venerable sir, or is there more too?" "Only this much, friend."

He, on the following day, just as he was dressed and robed, in the very manner he had taken it up, having taken his bowl, having departed from Vulture's Peak, went to the wandering ascetics' park. The wandering ascetics, having seen him, surrounded him saying "What is it like, teacher? You were unable, methinks, to bring the enticing magic." "Do not worry, friends; the enticing magic has been brought by me. From now on our material gain and honour will be great. Be united with one another; do not make contention." "If it has been rightly taken by you, teacher, recite it to us too." He expounded the Pātimokkha from the beginning. Then all of them too - "Come, friends, wandering about in the city, we shall speak dispraise of the ascetic Gotama" - having gone near the doors while the city gates were not yet opened, they entered first of all through the opened gate. With reference to that wandering ascetic who had departed while still in his own outward form - "A wandering ascetic named Sarabha has recently departed" - thus it was said.

On that day, however, the Blessed One, surveying the world towards the break of dawn, saw this - "Today the wandering ascetic Sarabha, having wandered about in the city, will perform the legal act of informing; speaking dispraise of the Three Jewels, having sprinkled poison, he will go to the wandering ascetics' park; I too shall go to that very place; all four assemblies too will assemble at that very place. At that assembly eighty-four thousand living beings will drink the deathless drink." Then, having thought "Let there be opportunity for him; let him spread dispraise according to his preference," he addressed the Elder Ānanda - "Ānanda, inform the community of monks in the eighteen great monasteries to walk for almsfood together with me." The Elder did so. The monks, taking their bowls and robes, surrounded the Teacher himself. The Teacher, having taken the community of monks, walked for almsfood right near the gate-village. Sarabha too, having entered the city together with the wandering ascetics, having gone here and there in the midst of assemblies, at the king's gate, streets, crossroads and so on, spoke such things as "The Teaching of the ascetics who are sons of the Sakyans has been understood by me." With reference to that, "He spoke thus in the assembly at Rājagaha" and so on was said. Therein, "understood" means known, comprehended; it explains that it was learnt having made it manifest. "Having understood" means having known. "Departed" means departed while still in his own outward form. For if there had been any substance in the teaching of the ascetic Gotama, I would not have departed. But his teaching is without substance, unsubstantial; having expounded the enticing magic, the ascetics devour the world - explaining this meaning, he spoke thus.

"Then several monks" means then, while that wandering ascetic was speaking thus, five hundred forest-dwelling monks, not knowing that "the Teacher has gone to such and such a place to walk for almsfood," at the time for the alms round entered Rājagaha for almsfood. This was said with reference to those. "Heard" means they heard. "They approached the Blessed One" means they approached thinking "We shall report this matter to the One of Ten Powers."

"The bank of the Sappinī" means the bank of the river named thus, Sappinī. "The Blessed One consented by silence" means without moving any bodily factor or verbal factor, maintaining acquiescence only internally, he consented by mind alone - this is the meaning. Having thus consented, he thought again - "Should I today go alone to crush the argument of Sarabha, or surrounded by the Community of monks?" Then this occurred to him - If I go surrounded by the Community of monks, the great multitude will think thus - "The ascetic Gotama, going to the place where the controversy has arisen, having raised his faction and gone, crushes the arisen argument by the strength of his assembly, and does not allow the opponents to raise their heads." But there is no task for me of taking others along to crush an arisen controversy; I myself shall go and crush it. And it is not wonderful that I, now having become a Buddha, should crush a controversy arisen against myself; for even during the time of practising the perfections, when born with a rootless rebirth-linking, there was no one able to bear the burden that had to be borne by me. But for the purpose of establishing this meaning -

This Kaṇha Jātaka should be cited. In the past, it is said, a certain caravan leader took up lodging in the house of a certain old woman. Then one of his cows gave birth immediately after the night period. She gave birth to a calf. In the old woman, from the time she saw the calf, affection as for a son arose. On the following day the caravan leader's son - said "Take your house-wages." The old woman said "I have no business with anything else; just give me this calf." "Take it, mother." She, having taken it, having given it milk to drink, giving it rice gruel, cooked rice, grass, and so on, nourished it. He, following growth, became full in form, endowed with strength and energy, accomplished in good conduct, Kāḷaka by name. Then a certain caravan leader, coming with five hundred carts, had his cart wheel stuck at a place broken by water. He, being unable to extricate it even by yoking ten, or twenty, or thirty, having approached Kāḷaka, said - "Dear son, I shall give you wages; lift up my cart and give it to me." And having said thus, having taken him - thinking "There is no other able to bear the yoke together with this one," having tied a rope to the lead cart, he yoked him alone. He, having lifted up that cart and established it on dry ground, by this very manner brought out five hundred carts. He, having brought out the very last cart, while being released, made the sound "su" and raised his head.

The caravan leader, thinking "This one, while lifting up so many carts, did not do thus; methinks he does it for the purpose of wages," having taken coins according to the number of carts, caused a bundle of five hundred to be tied around his neck. He, not allowing others to cling to his presence, went straight to the house itself. The old woman, having seen and having released it, having known the nature of the coins, having said "Why, son, did you do thus? Do not make the perception that 'she will live by what is brought by work done by me,'" having bathed the ox with hot water, having anointed him with oil, admonished him "From now on, do not do thus again." Thus the Teacher, having thought "Even when born with a rootless rebirth-linking during the time of practising the conduct of the perfections, there was indeed no one able to bear the burden that had to be borne by me," went alone. To show that, "Then the Blessed One, in the afternoon, having emerged from seclusion" and so on was said.

Therein, "from seclusion" means from solitude, having withdrawn the mind from the various objects; the meaning is from fruition attainment. "He approached" means the wandering ascetics, having performed the legal act of informing throughout the entire city, having departed from the city, having assembled at the wandering ascetics' park, said "If, friend Sarabha, the ascetic Gotama should come, what will you do?" "When the ascetic Gotama makes one, I shall make two; when he makes two, four; when he makes four, five; when he makes five, ten; when he makes ten, twenty; when he makes twenty, thirty; when he makes thirty, forty; when he makes forty, fifty; when he makes fifty, a hundred; when he makes a hundred, I shall make a thousand" - thus, having raised among one another a discussion of lion's roars, while they were seated, he approached.

Now, while approaching, since the road to the wandering ascetics' park was through the very middle of the city, having put on a well-dyed double cloth, having wrapped himself in the Fortunate One's great robe, like a king of unshaken power, he went alone through the middle of the city. Those of wrong views, having seen, followed, thinking "The wandering ascetics, performing the legal act of informing against the ascetic Gotama, spread disrepute; he goes to comply with them and convince them, methinks." Those of right views too, thinking "The Perfectly Self-awakened One, having taken his bowl and robe, has gone forth alone; today there will be a great battle of the Teaching with Sarabha. We too shall be body-witnesses at that assembly," followed. The Teacher approached the wandering ascetics' park while the great multitude was watching.

The wandering ascetics, having seen the six-coloured compact Buddha-rays rising up from between the trunks, forks, and branches of the trees, having looked up, saying "At other times there is no such radiance; what indeed is this?" said "The ascetic Gotama is coming." Upon hearing that, Sarabha, having placed his head between his knees, sat with face cast down. Thus at that time the Blessed One, having approached that park, sat down on the prepared seat. For the Tathāgata, because of having been born in the highest family on the surface of Jambudīpa, being one worthy of the highest seat, everywhere a seat was already prepared. He sat down on the thus prepared, very precious Buddha's seat.

"Those wandering ascetics said this to the wandering ascetic Sarabha" means it is said that while the Perfectly Self-awakened One was speaking just this much with Sarabha, the community of monks, following step by step after the Teacher, arrived at the wandering ascetics' park; all four assemblies entered the wandering ascetics' park itself. Then those wandering ascetics, all conforming to the Perfectly Self-awakened One, said this: "Wonderful is the deed of the ascetic Gotama; having wandered throughout the entire city, having spread disrepute, having performed the legal act of informing, having come to the presence of enemies, adversaries, and foes who had come, he did not speak even a little quarrelsome talk; from the time of arrival, as if anointing with oil medicated a hundred times, as if giving the deathless drink, he speaks sweet talk."

"You would request" (yāceyyāsi) means you would implore, you would desire, you would long for. "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. "For you who acknowledge yourself as a perfectly Self-awakened One" means for you who acknowledge thus: "I am a perfectly Self-awakened One, all phenomena have been fully awakened to by me." "Have not been fully awakened to" means these phenomena by name have not been fully awakened to by you. "Therein" means regarding those phenomena shown thus as "not fully awakened to." "He will evade the question with another" means he will conceal one word with another word; the intention is that when asked one thing, he will speak of another. "He will divert the discussion outside" means bringing in another extraneous discussion from outside, he will divert the former discussion. "Displeasure" means he will manifest dissatisfaction, displeasure in the manner of discontent; that is, he will make it manifest. And here, by "displeasure" is meant displeasure; by the former two is meant wrath itself, of a mild and weak variety.

Thus the Blessed One, having roared the lion's roar with the first ground of self-confidence, roaring again with the second and so on, said beginning with "Whoever, wandering ascetics." Therein, "the Teaching taught by you for whatever purpose" means the Teaching of the four truths taught by you for the purpose of whatever path or fruition. "It does not lead" means that Teaching does not lead, does not go forth, does not accomplish that purpose - this is what is said. "Of one who practises it" means whoever does it, of that person who fulfils the practice - this is the meaning. "To the complete destruction of suffering" means by cause, by method, by reason, to the elimination of the entire suffering of the round of rebirths. Or alternatively, "the Teaching taught by you for whatever purpose" means the Teaching taught for whatever purpose of yours. That is: The meditation subject of foulness for the purpose of counteracting lust, the development of friendliness for the purpose of counteracting hate, the five phenomena for the purpose of counteracting delusion, mindfulness of breathing for the arrest of applied thought. "It does not lead one who practises it to the complete destruction of suffering" means that Teaching, for whoever practises it as taught, does not lead, does not go forth, does not accomplish that purpose for that practitioner, rightly, by cause, by method, by reason, to the elimination of the suffering of the round of rebirths - this is the meaning here. "Just as the wandering ascetic Sarabha" means just as this wandering ascetic Sarabha sat brooding, without response, so he will sit.

Thus, having roared the lion's roar with three terms, even as the Tathāgata was concluding the teaching, the assembly numbering eighty-four thousand living beings that had gathered at that place drank the deathless drink; the Teacher, having known that the assembly had drunk the deathless drink, having risen up into the sky, departed. To show that meaning, "Then the Blessed One" and so on was said. Therein, "lion's roar" means the foremost roar, the fearless roar, the unrivalled roar. "Departed through the sky" means having attained the fourth meditative absorption which is the foundation for direct knowledge, having emerged, having determined, together with the Community of monks he plunged into the sky. And having thus plunged, at that very moment he alighted at the great monastery on Vulture's Peak.

"With verbal goading" means with the goad of words. "They assailed" means they made it continuously pervaded, that is to say, they pierced from above. "In the great forest" means in a great wilderness. "I will roar the lion's roar" means having seen the manner of the lion roaring, he thought: "This one too is an animal, I too am; this one has four feet, I too have; I too will roar the lion's roar in just the same way." He, being unable to roar in the lion's presence, when that one had departed for his food resort, began to roar alone. Then only a jackal's sound came forth from him. Therefore it was said - "He howls only a jackal's howl." "A wretched howl" is a synonym for that very thing. Furthermore, it is said that he howls a broken-voiced, disagreeable sound. "Just so indeed you" - by this simile the wandering ascetics made the Tathāgata similar to a lion and Sarabha similar to a jackal. "A small hen" means a small female chicken. "I will crow a rooster's crow" means having seen a large rooster crowing, she thought: "This one too has two feet and two wings, I too have likewise, I too will crow such a crow." She, being unable to crow in his presence, when he had departed, crowing, crowed only a hen's crow. Therefore it was said - "She crows only a small hen's crow." "A bull" means an ox. "In an empty" means in a vacant one, devoid of chief bulls. "Imagines he should bellow deeply" means he imagines he should bellow a deep bellow similar to the bellow of a chief bull. The remainder is of manifest meaning everywhere.

5.

Commentary on the Kesamutti Discourse

66. In the fifth, "a market town of the Kālāmas" means the Kālāmas are warriors of that name; it is their market town. "Of Kesamutta" means dwellers in the market town of Kesamutta. "They approached" means having caused them to take medicines such as ghee, butter and so on, and eight kinds of beverages, they approached. "They explain their own doctrine only" means they speak only their own theory. "Illuminate" means they make known. "Jeer at" means they strike against. "Scoff at" means they despise. "Treat with contempt" means they make inferior. "Disparage" means they make as if suspended; having lifted up, they throw away. "Then again, venerable sir" - that village, it is said, was at the outskirts of a forest; therefore those who had passed through the forest and those wishing to pass through it took up residence there. Among those too, those who came first, having explained their own theory, departed; those who came afterwards, having said "What do they know? They are our pupils; they learnt some little craft in our presence," having explained their own theory, departed. The Kālāmas were unable to establish themselves even in a single theory. They, having explained this matter and having reported thus to the Blessed One, said beginning with "For us, venerable sir." Therein, "there is indeed uncertainty" means there is indeed uncertainty. "Sceptical doubt" is a synonym for that very thing. "Alaṃ" means proper.

"Do not go by oral tradition" means do not accept even by talk of oral tradition. "Do not go by lineage of teaching" means do not accept even by talk of lineage of teaching. "Do not go by hearsay" means do not accept thinking "thus indeed is this." "Do not go by a collection of scriptures" means do not accept thinking "it agrees with our canonical tradition." "Do not go by logical reasoning" means do not accept even by the grasp of reasoning. "Do not go by inferential reasoning" means do not accept even by the grasp of inference. "Do not go by reflection on appearances" means do not accept even by reflection on reasons thus: "this is a good reason." "Do not go by acceptance of a view after pondering it" means do not accept even thinking "it agrees with the view grasped by us after pondering and accepting it." "Do not go by the seeming competence of a speaker" means do not accept even thinking "this monk is of competent appearance; it is proper to accept his talk." "Do not go by the thought 'The ascetic is our teacher'" means do not accept even thinking "this ascetic is our teacher; it is proper to accept his talk." "Complete" means fulfilled. "Taken upon oneself" means grasped and adhered to. "Which is for him" means whatever reason there is for that person. Non-greed and so on should be understood by way of being the opposites of greed and so on. By "free from covetousness" and so on, the preliminary part of friendliness is spoken of.

Now, teaching the meditation subject beginning with friendliness, he said beginning with "with a mind accompanied by friendliness." Therein, whatever should be said regarding the treatise on the meditation subject, or the method of meditative development, or the explanation of the Pāḷi text, all that has been stated in the Visuddhimagga itself. "Thus with a mind without enmity" means with a mind without enmity due to the absence of both unwholesome enmity and personal enmity. "With a mind without ill-will" means with a mind free from suffering due to the absence of a wrathful mind. "With an undefiled mind" means with an undefiled mind due to the absence of mental defilement. "With a pure mind" means the meaning is that one has a pure mind due to the absence of the stain of mental defilement. "For him" means for that noble disciple of such nature. "Consolations" means supports, foundations. "If there is another world" means if from this world there is such a thing as another world. "Then upon the body's collapse at death" etc. "I will be reborn" means there is this reason, by which I will be reborn upon the body's collapse at death in a fortunate realm, in a heavenly world - thus the method should be understood everywhere. "Free from trouble" means free from suffering. "Happy" means in a state of happiness. "I regard myself as pure in both respects" means both in that I do not do evil, and in that even for one who does evil no evil is done - by both of these I regard myself as pure. The remainder is of manifest meaning everywhere.

6.

Commentary on the Sāḷha Discourse

67. In the sixth, "grandson of Migāra" means the grandson of the millionaire Migāra. "Grandson of Sekhuniya" means the grandson of the millionaire Sekhuniya. "They approached" means having eaten the morning meal, surrounded by slaves and labourers, they approached. It is said that for them, before the meal, in the earlier period of the day itself, a question had arisen at home, but there was no opportunity to discuss it. They, thinking "We shall hear that question," having gone to the Elder's presence, having paid homage, sat down in silence. The Elder, having known their minds thus: "They must have come to hear that question that arose in the village," beginning that very question, said beginning with "Come, you Sāḷhas." Therein, "is there greed" - he asks whether there is that which is called greed, whose intrinsic nature is being greedy. "Covetousness is what I call this meaning, Sāḷhas" means this meaning reckoned as greed, I call "covetousness," I call "craving" - thus he said, explaining the meaning of the question that had arisen. Thus the method should be applied in all instances.

"He thus understands" means that noble disciple, established having developed the four divine abidings, having emerged from the attainment, beginning insight, thus understands. "There is this" means understanding by having defined the five aggregates, reckoned as the truth of suffering, by way of mentality-materiality - this is stated as "he thus understands: 'There is this.'" "The inferior" means the truth of origin. "The superior" means the truth of the path. "A further escape from this attainment of perception" means the further escape from this attainment of perception, reckoned as insight-perception, is Nibbāna; that exists - by this he shows the truth of cessation. "When liberated, there is the knowledge: 'Liberated'" means the nineteenfold reviewing knowledge is spoken of. "Formerly there was greed" means formerly there was greed in me. "That was unwholesome" means that was indeed unwholesome, or at that time it was indeed unwholesome. "Thus this is wholesome" means thus this is wholesome; he speaks with reference to the absence of that very unwholesome as wholesome and security. "Without hunger" means free from craving. "Quenched" means quenched because of the absence of mental defilements that cause torment within. "Become cool" means become cooled. "Experiencing happiness" means one who experiences bodily and mental happiness. "With a self become divine" means with a self become supreme. The remainder is of manifest meaning everywhere.

7.

Commentary on the Kathāvatthu Discourse

68. In the seventh, "topics of discussion" means causes for discussion; the meaning is grounds that serve as the support for discussion. "The past period of time, monks" means the term "past period of time" applies to time as well as to aggregates. In the case of the future and present too, the same method applies. Therein, in the past there was a Perfectly Self-awakened One named Kassapa; his chief attendant was a king of Kāsi named Kikī; his life span was twenty thousand years - one speaking in this manner is said to speak a talk referring to the past. In the future there will be a Buddha named Metteyya; his chief attendant will be a king named Saṅkha; his life span will be eighty thousand years - one speaking in this manner is said to speak a talk referring to the future. At present such and such a king is righteous - one speaking in this manner is said to speak a talk referring to the present.

"By association with discussion" means by the coming together in discussion. "Fit for discussion" means fit to speak. "Not fit for discussion" means not fit to speak. In "a question requiring a definitive answer" and so on, when asked "Is the eye impermanent?" it should be answered definitively "Yes, impermanent." The same method applies in the case of the ear and so on. This is a question to be answered definitively. But when asked "Is it the eye that is called impermanent?" it should be answered by analysing thus: "Not only the eye; the ear too is impermanent, the nose too is impermanent." This is a question to be answered analytically. "As the eye, so the ear. As the ear, so the eye" - when asked thus, having asked in return "In what meaning do you ask?" when it is said "I ask in the meaning of seeing," it should be answered "No indeed." When it is said "I ask in the meaning of impermanence," it should be answered "Yes." This is a question to be answered with a counter-question. But when asked such things as "The soul is the same as the body," it should be set aside as "This has been left undeclared by the Blessed One"; this question should not be answered. This is a question to be set aside.

"Does not stand firm on the possible and impossible" means does not stand firm on what is a cause and what is not a cause. Herein this is the method - An eternalist is able to refute an annihilationist by a fitting reason; the annihilationist, being thus refuted by him, saying "But do I teach annihilation?" merely explains the state of an eternalist, and is unable to stand firmly in his own doctrine. Thus, when the annihilationist is able, he becomes an eternalist; when the personalist is able, he becomes a proponent of emptiness; when the proponent of emptiness is able, he becomes a personalist - thus he does not stand firm on the possible and impossible.

"Does not stand firm on the supposition" - this is found both in the asking of a question and in the answering of a question. How? For a certain one clears his throat thinking "I shall ask a question"; when told by the other "You will ask this very thing," having known that it has been found out, he says "Not that; I shall ask something else." Even when asked a question, he clears his jaw thinking "I shall answer the question"; when told by the other "You will answer this very thing," having known that it has been found out, he says "Not that; I shall answer something else." Thus he does not stand firm on the supposition.

"Does not stand firm on the acknowledged doctrine" means does not stand firm on the acknowledged doctrine, the doctrine that is known. How? A certain one asks a question, the other says to him "An agreeable question has been asked by you, where was it learnt by you?" The other, even though having asked the question in exactly the proper procedure, through his talk produces doubt "Was it perhaps not a proper question that was asked?" Another, when asked a question, answers it, yet another says to him "Well has the question been answered by you, where was it learnt by you? One who answers a question should indeed answer thus." The other, even though having answered the question in exactly the proper procedure, through his talk produces doubt "Was it perhaps not a proper question that was answered by me?"

"Does not stand firm on the practice" means does not stand in the practice; the meaning is that, not knowing the duty, he asks in a place where one should not ask. This question, when asked at the shrine courtyard, should not be answered; likewise on the almsfood round path, at the time of walking for almsfood in the village. At the time of sitting in the sitting hall, at the time of sitting having taken rice gruel or a meal, at the time of sitting having eaten, and also at the time of going to the day-residence quarters. But when seated at the day-quarters, it should be answered to one who asks having obtained permission; it should not be answered to one who asks without having obtained permission. One who asks not knowing this duty does not stand firm on the practice. "This being so, monks, this person is not fit for discussion" means, monks, when this reason exists, this person is indeed not fit to discuss.

"Stands firm on the possible and impossible" means the eternalist is able to refute the annihilationist with a proper reason; the annihilationist, even though being refuted by him, says "Even though I am refuted by you a hundred times, I am still an annihilationist." By this method, the method should be applied also in the doctrines of eternalism, personalism, emptiness, and so on. Thus one stands firm on the possible and impossible. "Stands firm on the supposition" means while clearing his throat thinking "I shall ask a question," when told "You will ask this very thing," he says "Yes, I shall ask that very thing." Even while clearing his jaw thinking "I shall answer the question," when told "You will answer this very thing," he says "Yes, I shall answer that very thing." Thus one stands firm on the supposition.

"Stands firm on the acknowledged doctrine" means having asked this question, when told "Well has the question been asked by you; one who asks should indeed ask thus," he accepts it and does not produce doubt. Even having answered the question, when told "Well has the question been answered by you; one who answers should indeed answer thus," he accepts it and does not produce doubt. "Stands firm on the practice" means having caused him to sit down in the house, having given rice gruel, sweet-meats and so on, until the meal is ready, seated in the meantime, he asks the question. Or having taken ghee and other medicines, eight kinds of drinks, cloth, coverings, garlands, scents and so on, having gone to the monastery, having given those, having entered the day-quarters, having obtained permission, he asks the question. For thus, one who asks knowing the duty stands firm on the practice. It is proper to answer his question.

"Evades the issue with another issue" means he conceals one thing with another statement, or when asked one thing he speaks of another. "Diverts the discussion outside" means introducing an extraneous discussion, he diverts the former discussion outside. Herein is this story - It is said that monks, having assembled, said to a certain young monk "Friend, you have committed such and such an offence." He said - "Venerable sir, I went to Nāgadīpa." Friend, we are not concerned with your going to Nāgadīpa; but we ask whether you have committed an offence. Venerable sir, having gone to Nāgadīpa, they eat fish. Friend, we have no concern with your eating of fish; it is said that you have committed an offence. He said "A not thoroughly cooked fish caused me illness, venerable sir." Friend, we have no concern with your comfort or discomfort; you have committed an offence. Venerable sir, as long as I dwelt there, just that long illness arose for me. Thus it should be understood that he diverts the discussion outside by means of extraneous talk.

"Overwhelms" means having brought discourses from here and there, he covers over. Like the Elder Tissatthera of the Triple Canon. Formerly, it is said, monks, having assembled at the great shrine courtyard, having performed the monastic community's business, having given exhortation to the monks, hold discussions on questions with one another. There this elder monk, having brought discourses from here and there from the three Canons, does not allow even one question to be concluded during the daytime. "Crushes" means having brought a reason, he crushes. "Laughs derisively" means whether a question is asked or answered by another, he strikes his hands together and laughs a great laugh, by which doubt arises in the other: "Did I perhaps ask what should not be asked? Did he perhaps speak what should not be spoken?" "Seizes upon slips" means he seizes upon a mere trifle of a verbal fault; whether in a syllable, a term, or a phrase that is badly spoken, he goes about grumbling "This should be said thus." "With the proximate cause" means with decisive support, with condition.

"With ears inclined" means with ears placed. "Directly knows one thing" means he directly knows one wholesome mental state, the noble path. "Fully understands one thing" means he fully understands one phenomenon of the truth of suffering by way of full understanding as judgement. "Abandons one thing" means he abandons one phenomenon of all unwholesome mental states, dispels it, puts an end to it. "Realizes one thing" means he makes evident one phenomenon of the fruition of arahantship, or cessation itself. "Touches right liberation" means he touches the deliverance of the fruition of arahantship through the contact of knowledge, rightly, by cause, by method, by reason.

"For this purpose, monks, is discussion" means, monks, that discussion which was shown as "by association with discussion," that is for this purpose; this is the ground and support of that discussion. "This is the subject matter, that is to say, the deliverance of the mind through non-clinging" - thus the explanation should be understood in all terms. "For this purpose is consultation" means that consultation which is with a person fit for discussion among persons fit and not fit for discussion, that too is for this very purpose. "For this purpose is the proximate cause" means the proximate cause stated thus as "one who inclines the ear has the proximate cause," that too is for this very purpose. "For this purpose is the giving ear" means the giving ear of that proximate cause; that too is for this very purpose. "Without clinging" means without grasping by the four kinds of clinging. "The deliverance of the mind" means the deliverance of the fruition of arahantship. Because all this is for the purpose of the fruition of arahantship - thus having set aside the discourse, taking the pinnacle above with verses, he said beginning with "Those who in opposition."

Therein, "in opposition" means opposed by irritation reckoned as opposition. "Converse" means they engage in friendly talk. "Obstinately attached" means having become attached to. "Arrogant" means well raised up by the latent tendency to conceit. "Having resorted to ignoble qualities" means they speak talk about ignoble qualities, having struck against virtues. For talk spoken having struck against virtues is called ignoble talk, not noble talk; they speak that - this is the meaning. "Seeking each other's faults" means seeking each other's defects and offences. "Insulting speech" means badly spoken. "Stumbling" means a trifling verbal fault, a stumble. "Confusion and defeat" means each other's confusion and defeat through a trifling verbal fault. "They delight in" means they are pleased. "Would not practise" means does not practise, does not speak. "Connected with what is established in the Teaching" means whatever talk is spoken by one established in the Teaching, that is both established in the Teaching and connected with that Teaching - thus connected with what is established in the Teaching. "With an unelated mind" means with an unagitated mind. "Without insolence" means having become without insolence by way of the insolence of rivalry. "Without violence" means having become without violence by way of the violence of lust, hate, and delusion.

"Not being envious" means not being jealous. "He should not disparage what is badly spoken" means he should not disparage what is badly stated. "He should not train in censure" means he should not train in censure characterised by the superiority of reason. "And should not seize upon stumbling" means he should not seize upon a trifling verbal stumbling saying "this is your fault." "He should not overpower" means he should not overwhelm. "He should not crush" means having brought one reason, he should not crush. "He should not speak contentious speech" means he should not speak speech connected with truth and falsehood. "For the purpose of knowing" means for the purpose of understanding. "For the purpose of confidence" means for the purpose of generating confidence. "Should not discuss puffed up" means he should not become elevated through the basis of conceit. For indeed the wise do not speak having become puffed up with conceit, but rather not elevated by conceit, one should discuss, speak and converse.

8.

Commentary on the Aññatitthiya Sutta

69. In the eighth, "having the Blessed One as their root" - "the Blessed One is the root of these" thus "having the Blessed One as their root." This is what is meant - These teachings of ours, venerable sir, were formerly produced by the Perfectly Self-awakened One Kassapa; when he had attained final Nibbāna, for one interval between Buddhas there was no other ascetic or brahmin able to produce these teachings; but these teachings were produced for us by the Blessed One. For indeed, in dependence on the Blessed One, we understand these teachings, we penetrate them - thus "the teachings have the Blessed One as their root, venerable sir." "Having the Blessed One as their guide" - the Blessed One is the leader, the trainer, the conciliator of the teachings; the one who shows by taking each individual name according to their intrinsic nature - thus the teachings are called "having the Blessed One as their guide." "Having the Blessed One as their refuge" - the phenomena of the four planes, coming into the range of omniscient knowledge, resort to the Blessed One - thus "having the Blessed One as their refuge." "They resort to" means they flow into, they come together into. Furthermore, by the power of penetration, contact approaches the Blessed One seated at the great terrace of enlightenment - "What is my name, Blessed One?" "You are called contact in the meaning of touching." Feeling, perception, activities, consciousness approaches - "What is our name, Blessed One?" "You are called consciousness in the meaning of cognition." Thus, taking each individual name according to the intrinsic nature of the phenomena of the four planes, the Blessed One resorts to the phenomena - thus "having the Blessed One as their refuge." "May it occur to the Blessed One himself" - may the meaning of this statement present itself to the Blessed One himself; the meaning is: may you yourself explain it and give it to us.

"Lust" means lust that proceeds by the influence of finding pleasure. "Of little fault" - by both faults, namely by the fault in terms of worldly censure and by the fault in terms of resultant - it is of little fault; the meaning is of little harm. How? For parents and brothers, sisters and so on arrange the auspicious ceremony of marriage for their sons and brothers. Thus, for the time being, it is of little fault in terms of worldly censure. But that which is rooted in contentment with one's own wife does not lead to conception in a realm of misery - thus it is of little fault in terms of resultant. "Slow to fade away" - but when fading away, it fades away slowly; it is not quickly released. Like a stain of oil and soot, it follows for a long time; even having gone through two or three other existences, it does not depart - thus "slow to fade away."

Herein is this story - It is said that a certain man practised misconduct with his brother's wife. For that woman too, he was more dear than her own husband. She said to him - "When this matter becomes known, there will be great reproach; kill your brother." He disparaged her saying "May you perish, outcast woman; do not speak thus again." She, having remained silent, after the lapse of a few days spoke again; his mind went to a state of wavering. Then, when spoken to for the third time, he said "How shall I find the opportunity?" Then she, explaining the means to him, said "You do just as told by me; at such and such a place near a great kakudha tree there is a bathing ford; there, having taken a sharp hatchet, stand and wait." He did so. His elder brother too, having done work in the forest, came home. She, having become as if tender-hearted towards him, while combing his hair saying "Come, husband, I shall comb your head," saying "Your head is soiled," having given him a ball of emblic myrobalan, sent him saying "Go, wash your head at such and such a place and come back." He, having gone to the very bathing ford indicated by her, having smeared his head with emblic myrobalan paste, having descended into the water, having bent down, washed his head. Then the other, having come out from within the tree, having struck him on the shoulders, having deprived him of life, went home.

The other, being unable to abandon his affection for the wife, was reborn as a rat-snake in that very house. Whether she was standing or sitting, he would go and fall upon her body. Then she had it killed, thinking "This must be that very one." He, again through affection for her, was reborn as a dog in that very house. From the time of walking on foot, he followed behind and behind her. Even when she went to the forest, he went together with her. Seeing that, people mocked "The dog-hunter has come out; to which place will he go?" She again had it killed.

He too was again reborn as a calf in that very house. In the same way, he followed behind and behind her. Then too, people, having seen him, mocked "The cowherd has come out; where will the cows graze?" She had it killed in that place too. He, even then being unable to sever his affection for her, on the fourth occasion was reborn remembering his former births in her very womb. He, having seen in succession in the four individual existences the fact of having been killed by her, thinking "I have been reborn in the womb of such an enemy!" from then on did not allow her to touch him with her hand. If she touched him, he wailed and cried. Then only the grandfather looked after him. Afterwards, when he had come of age, the grandfather said - "Dear son, why do you not allow your mother to touch you with her hand? Even if she touches you, you cry and wail in a loud voice." When asked by the grandfather, he reported all that incident, saying "She is not my mother; she is my enemy." He, having embraced him, having wept, saying "Come, dear son, what business have we dwelling in such a place?" taking him, having departed, having gone to a monastery, having gone forth, both dwelling there, they attained arahantship.

"Of great fault" means of great fault by both reasons - by way of worldly fault and by way of resultant fault. How? For one corrupted by hate offends against his mother, against his father, against brothers and sisters and so on, and against those gone forth. He, at whatever places he goes, receives great reproach: "This person offends even against his mother and father, even against brothers and sisters and so on, even against those gone forth." Thus, for now, it is of great fault by way of worldly fault. But by a heinous action with immediate bad destination done through the influence of hate, one is cooked in hell for a cosmic cycle. Thus it is of great fault by way of resultant fault. "Quick to fade away" means it fades away quickly. For one corrupted by hate, having offended against mother and father, against shrines, against the Bodhi tree, and against those gone forth, says "Forgive me." He confesses the transgression. Together with his asking for forgiveness, that action becomes merely ordinary.

Delusion too is of great fault for just two reasons. For one deluded through delusion, having offended even against one's mother and father, even against shrines, even against the Bodhi tree, even against those gone forth, receives reproach at whatever place he goes. Thus, for now, it is of great fault by way of worldly fault. But by a heinous action with immediate bad destination done through the influence of delusion, one is cooked in hell for a cosmic cycle. Thus it is of great fault by way of resultant fault too. "Slow to fade away" means it fades away slowly. For the deed done by one deluded through delusion is released slowly. For just as bear hide, even when being washed a hundred times, does not become white, just so the deed done by one deluded through delusion is not released quickly, but is released only slowly. The remainder here is clear in itself.

9.

Commentary on the Unwholesome Root Discourse

70. In the ninth, "unwholesome roots" means roots of the unwholesome, or they are unwholesome and they are roots, thus "unwholesome roots." "Whatever, monks, is greed" means whatever, monks, greed is. "That too is an unwholesome root" means that too is an unwholesome root. Or with reference to the unwholesome root, here "that too" - the meaning is fitting indeed. By this method, the application should be applied everywhere. "Generates" means strives, combines, makes a heap. "Produces suffering through what is non-existent" means through what is not factual, through what is not existing, having spoken whatever untrue fault of his, he produces suffering. "By murder or" and so on was said to show the manner by which he produces suffering. Therein, "by loss" means by loss of wealth. "By banishment" means by the act of banishment from a village or from a country. "I am powerful" means I am powerful. "I have need of power" means "I have need of power," or he says "I am established in power."

"One who speaks at the wrong time" means he does not speak at the proper time; he speaks at an improper time. "One who speaks what is untrue" means he does not speak what is factual; he speaks what is untrue. "One who speaks what is unbeneficial" means he does not speak what is beneficial; he speaks what is unbeneficial. "One who speaks what is not according to the Teaching" means he does not speak what is the Teaching; he speaks what is not according to the Teaching. "One who speaks what is not monastic discipline" means he does not speak what is monastic discipline; he speaks what is not monastic discipline.

"Because indeed" means because indeed this person. "He does not make ardour for its disentanglement" means he does not make energy for the purpose of disentangling that untrue accusation. "For this reason this is incorrect" means by this reason too, this is incorrect. The other is a synonym for that very thing.

"An unfortunate realm is to be expected" means an unfortunate realm beginning with hell is to be expected; that would inevitably come to be for him; the meaning is that he should be reborn there. "Overgrown" means grown over from above. "Enveloped" means covered all around. "Comes to calamity" means comes to decline. "Comes to disaster" means comes to destruction. For in the hot season, when the māluvā pod has burst open, the seeds fly up and fall at the base of banyan trees and the like. There, at the base of whichever tree three seeds have fallen in three directions, when that tree has been rained upon by a rain cloud, from the three seeds three sprouts arise and cling to that tree. From that time onwards, the tree deities are unable to sustain themselves in their own nature. Those sprouts too, growing, having reached the state of creepers, having climbed that tree, having entwined all the branches, sub-branches and twigs, envelop that tree from above. That tree, entwined by the māluvā creepers, covered by the dense, large māluvā leaves, when the sky rains or the wind blows, having crumbled here and there, only a stump remains. With reference to that, this was said.

"Just so" - but here this is the correlation of the simile: this being should be seen as like a certain tree among sal trees and so on; the three unwholesome roots are like the three māluvā creepers; just as the straight climbing of those creepers up the tree as long as they have not reached the branches, so is the time when greed and so on have not reached the doors; just as the time of going along the branches, so is the time of going by way of the doors; just as the time of enveloping, so is the time of being overcome by greed and so on; just as the time of the crumbling of the small branches, so is the time of committing the lesser and minor offences through the influence of mental defilements that have reached the doors; just as the time of the crumbling of the great branches, so is the time of committing a heavy offence; just as the time of the tree's falling to the ground when the roots are soaked by water that has descended along the creepers, so should be seen the time of gradually committing the four expulsions and being reborn in the four realms of misery.

The bright side should be understood by the reversal of what has been stated. "Just so" - but here this is the correlation of the simile: this being should be seen as like a certain tree among sal trees and so on; the three unwholesome roots are like the three māluvā creepers; the practitioner of spiritual exercise is like the man who has come to bring about their non-continuance; wisdom is like the spade; the basket of faith is like the spade-basket; insight wisdom is like the pick-axe for digging around; the time of cutting the root of ignorance by insight knowledge is like the cutting of the root by the pick-axe; the time of seeing by way of the aggregates is like the time of cutting into fragments; the time of the uprooting of mental defilements by path knowledge is like the time of splitting; the time of the persisting five aggregates is like the time of making into ashes; the time of not taking up conception in a new existence, having ceased through cessation without reconnection of the clung-to aggregates, should be seen as like the time of winnowing in a strong wind and bringing to non-continuance. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

10.

Commentary on the Observance Day Discourse

71. In the tenth, "on that Observance day" means on that day (tasmiṃ ahu) which was the Observance, on that day which was the Observance; what is said is on the fifteenth-day Observance day. "Approached" means having determined the Observance factors, she approached with scents, garlands and so on in her hands. "Well then" is an indeclinable particle used in the sense of release. "During the day" means the daytime of the day is called midday; the meaning is at this time when midday had arrived. "From where are you coming?" he asks "What are you doing going about?" "The cowherd's Observance" means the Observance observed together with cowherds. "The Jain's Observance" means the Observance observed by the Jains. "The noble one's Observance" means the Observance observed by the noble ones. "Just as, Visākhā" means just as indeed, Visākhā. "In the evening time, having handed over the cattle to the owners" means cowherds, having taken the cattle, tend them either for daily wages or for a period of five days, ten days, a fortnight, a month, six months, or a year. But here this was said with reference to one tending them for daily wages - "Having handed over" means having made them accept, having given them saying "These are your cattle." "Considers thus" means having gone to his own house, having eaten, lying down on a bed, he reviews thus. "Accompanied by covetousness" means associated with craving. "Thus, Visākhā, is the cowherd's Observance" means this is indeed the noble Observance, but because of the impurity of thought, it stands in the position of the cowherd's Observance. "Not rich in result" means not rich in result by way of resultant fruit. "Not of great benefit" means not of great benefit by way of resultant benefit. "Not of great brightness" means not of great brightness by way of resultant radiance. "Not of great pervasion" means not of great pervasion because of the smallness of the resultant pervasion.

"Ascetics by nature" means they are ascetics indeed. "Beyond a hundred yojanas" means having gone beyond a hundred yojanas, further beyond that. "Towards them lay down the rod" means lay down the rod towards those beings standing in the regions beyond a hundred yojanas; be one who has laid down the rod. "I am not anywhere a possession of anyone" means I am not anywhere in the state of being a possession of any other person. "Possession" is called an impediment; what is said is "I am not an impediment." "Nor is there anywhere in anything a possession of mine" means for me too, anywhere, whether inside or outside, in any place, even in a single requisite, there is no state of possession, there is no impediment; what is said is "I am one whose impediments are cut off." "Possessions" means beds, chairs, rice gruel, meals and so on. "Uses possessions not given" means on the following day, even lying down on a bed, even sitting on a chair, even drinking rice gruel, even eating a meal, he uses those possessions as indeed not given. "Not rich in result" means fruitless. For here the phrasing only is with a remainder, but the meaning is without remainder. For of an Observance observed in this way, there is not even a trifling resultant fruit that is desirable, lovely, or agreeable. Therefore it should be understood as simply fruitless. The same method applies to the remaining terms as well.

"Of the impure mind" - why did he say this? Because it was shown that the Observance observed with a defiled mind is not rich in result, the state of being rich in result for one who has observed it with a pure mind is thereby permitted. Therefore, to show the meditation subject for purifying the mind, by which meditation subject the mind becomes pure, he said this. Therein, "by means of effort" means by one's own personal effort, or by means. "Recollects the Tathāgata" means he recollects the virtues of the Tathāgata by eight reasons. For here, "thus indeed is the Blessed One" means that Blessed One thus indeed by morality, thus indeed by concentration - all mundane and supramundane virtues of the Buddha are included. By "the Worthy One" and so on, only individual virtues are indicated. "For one recollecting the Tathāgata, the mind becomes clear" means for one recollecting the mundane and supramundane virtues of the Tathāgata, the arising of consciousness becomes clear.

"Impurities of the mind" means the five mental hindrances. "Paste" means emblic myrobalan paste. "The appropriate effort" means the effort of smearing, rubbing, and washing with paste, of that kind and befitting that. "Purification" means the making of a state of purity. For when the head is soiled, having adorned oneself with ornaments and celebrating a festival, one does not look beautiful; but when it is pure, having adorned oneself with ornaments and celebrating a festival, one looks beautiful. Just so, the Observance observed by determining the Observance factors with a soiled mind is not rich in result; but the Observance observed by determining the Observance factors with a pure mind is rich in result - with this intention he spoke thus. "Observes the Brahmā Observance" means Brahmā is called the Perfectly Self-awakened One; by virtue of recollecting his qualities, this Observance is called the Brahmā Observance; one observes that. "Dwells together with Brahmā" means dwells together with the Perfectly Self-awakened One. "And referring to Brahmā" means referring to the Perfectly Self-awakened One.

"Recollects the Teaching" means recollects the supramundane Teaching together with its texts. "Scrubbing stone" means a kuruvindaka scrubbing stone. For having combined lac together with kuruvindaka stone powder, having made it into beads, having pierced them, having strung them on a thread, having taken hold of that string of gem beads from both ends, they rub the back. With reference to that it was said - "Dependent on a scrubbing stone." "Bath powder" means bathing powder. "The appropriate effort" means the effort conforming to that, of rubbing, scrubbing, washing, and so on. "The Teaching Observance" means because it was observed with reference to the nine supramundane states of the Teaching together with its texts, this Observance is called "the Teaching Observance." Here too, standing at the term "purification," the explanation should be made by the former method.

"Recollects the Community" means recollects the virtues of the eight noble persons. "Dependent on heat" means dependent on heat that has been applied two or three times. "Usa" is also a reading; the meaning is the same. "Lye" means ashes. "Cow-dung" means cow's urine or goats' dung. "Purification" - here too the explanation should be made by the former method. "The Community Observance" means because it was observed with reference to the virtues of the eight noble persons, this Observance is called "the Community Observance."

"Moral practices" means for a householder, the morality of householders; for one gone forth, the morality of those gone forth. The meaning of "unbroken" and so on has been expanded in the Visuddhimagga itself. "A hair-brush" means a brush made of horse-tail hairs or of bow-string hemp fibres and so on. "The appropriate effort" means the effort of rubbing with a hair-brush, having moistened with oil and having known the wet state of the stain, having put in ashes. Here, standing at the term "purification," the explanation should be made thus: for in a defiled mirror, even an adorned and decorated individual, when looked at, does not look beautiful; in a pure one, he looks beautiful. Just so, the Observance observed with a defiled mind is not rich in result, but with a pure mind it is rich in result. "The Morality Observance" means the Observance observed by means of recollecting one's own morality is called the Morality Observance. "Together with morality" means together with one's own five precepts and ten precepts. "And referring to morality" means referring to the five precepts and the ten precepts.

"Recollects the deities" means having placed the deities in the position of witnesses, one recollects one's own qualities beginning with faith. "A furnace" means an oven. "Salt" means salt-earth. "Red chalk" means red chalk powder. "A tube and tongs" means both a blowing tube and turning tongs. "The appropriate effort" means the suitable effort of placing in the oven, blowing, turning, and so on. Here, standing at the term "purification," the explanation should be understood thus - For those adorned with ornamental articles made of defiled gold do not look beautiful when celebrating a festival, but with those made of pure gold they look beautiful. Just so, the Observance of one with a defiled mind is not rich in result; of one with a pure mind, it is rich in result. "The deity Observance" means the Observance observed by one recollecting one's own qualities, having placed the deities in the position of witnesses, is called the deity Observance. The remainder - whatever should be said regarding these meditation subjects beginning with recollection of the Buddha, all that has been stated in the Visuddhimagga itself.

"The killing of living beings" means the destruction of living beings. "Having abandoned" means having given up this immorality reckoned as the volition of killing living beings. "Abstain" means from the time of abandoning onwards, simply abstaining, drawn back from that immorality. "With rod laid down, with knife laid down" means the meaning is: one who has put aside the rod and put aside the knife, because of not resorting to taking up a rod or a knife for the purpose of injuring others. And here, apart from the rod, all remaining implements should be understood as "knife" because of their nature of harming beings. But when monks go about carrying a walking staff or a wooden toothbrush or scissors, that is not for the purpose of injuring others. Therefore they are reckoned as those with rod laid down and knife laid down. "Conscientious" means endowed with shame characterised by abhorrence of evil. "Compassionate" means one who has attained compassion, that is, a mind of friendliness. "Concerned for the welfare of all living beings" means compassionate towards all living beings with their welfare in mind; the meaning is that through that very state of being compassionate, one has a mind of welfare towards all living beings. "I too today" means I too today. "By this factor too" means by this quality and factor too. "I imitate the Worthy Ones" means just as one going behind follows one going in front, so I too, afterwards performing this virtue first performed by the Worthy Ones, imitate those Worthy Ones. "And the Observance will have been observed by me" means by me acting thus, the Worthy Ones will have been imitated, and the Observance will have been observed.

"Taking what is not given" means the taking of what is not given, of what belongs to another; the meaning is theft, robbery. "They take only what is given" - thus one who takes what is given. "Even in mind they expect only what is given" - thus one who expects what is given. "He steals" - thus a thief; not by stealing, but by non-stealing. By the very state of non-stealing, by being pure. "Oneself" means by one's own individual existence; what is meant is that having made one's individual existence non-stealing and pure, they dwell.

"Unchaste conduct" means conduct that is not the foremost. "One who practises the foremost, the excellent conduct" - thus a practitioner of the holy life. "Keeping far away" means one whose conduct is far from unchaste conduct. "Sexual intercourse" means unwholesome practices that have come to the designation of "sexual intercourse" because they are to be indulged in by those who have received the conventional expression "a pair" on account of their similarity through the obsession of lust. "Village practice" means the practices of those who dwell in villages.

"False speech" means untrue speech, hollow speech. "They speak the truth" - thus speakers of truth. "They connect truth with truth, join them together" - thus devoted to truth; the meaning is that they do not speak falsely now and then. For whatever man sometimes speaks falsely, sometimes truthfully. Because his truth is interrupted by false speech, truth is not joined with truth. Therefore he is not devoted to truth. But these are not like that; even for the sake of their lives, not having spoken falsely, they connect truth with truth indeed - thus they are devoted to truth. "Reliable" means firm; the meaning is of steady speech. One person is not of steady speech, like turmeric dye, like a stump buried in a heap of chaff, and like a gourd placed on a horse's back. Another is of steady speech, like an inscription on rock, like a gate post; even when someone is cutting off his head with a sword, he does not speak two different things. This one is called reliable. "Trustworthy" means those who are to be relied upon; the meaning is those who are to be believed. For a certain person is not trustworthy; when it is said "who said this? So-and-so by name," it comes to the point where one must say "do not believe his word." Another is trustworthy; when it is said "who said this? So-and-so," it comes to the point where one must say "if it was said by him, this itself is the standard; now there is nothing to be rejected; it is just so." This one is called trustworthy. "Not deceivers of the world" means by that truthfulness they do not deceive the world - this is the meaning.

"Spirits, liquor and intoxicants that cause negligence" means the cause of negligence reckoned as the volition to drink spirits, liquor and intoxicants. "Eating one meal a day" means there are two meals - the morning meal and the evening meal. Of these, the morning meal is delimited by the end of midday, and the other from midday onwards up to dawn. Therefore, even if one eats ten times within the period before midday, one is still one who eats one meal a day. With reference to that it was said - "Eating one meal a day." The meal of the night is "night"; abstaining from that is "abstaining from eating at night." When midday has passed, food eaten up until sunset is called eating at the improper time; because of abstaining from that, they are abstained from eating at the improper time.

Because of not being in conformity with the Dispensation, seeing that which has become an obstacle, a show, is "seeing shows"; dancing, singing, and music by way of dancing oneself and causing others to dance and so on, and the seeing that has become a show of dancing and so on occurring even by way of peacock-dancing and so on - thus "dancing, singing, music and seeing shows." For dancing and so on - whether to perform them oneself, or to cause others to perform them, or to watch them being performed - is not proper for either monks or nuns.

Among garlands and so on, "garland" means whatever flower. "Perfume" means whatever kind of perfume. "Cosmetic" means that which colours the skin. Therein, one who puts on adorns is called "wearing"; one who fills in deficient places is called "decorating"; one who accepts by way of perfume and by way of skin-colouring is called "embellishing." "Occasion" is called "reason"; therefore, the meaning is: abstained from that volition of immorality by which the great multitude engages in wearing garlands and so on. "High bed" is called that which exceeds the proper measure; "luxurious bed" means a bed-covering that is not allowable; the meaning is abstaining from that.

"How rich in result" means how much rich in result. The same method applies to the remaining terms as well. "Abounding in the seven treasures" means endowed with abundant treasures reckoned as precious things; the meaning is having made the entire surface of Jambudīpa like the surface of a drum and filled it with the seven treasures measuring up to the waist. "Sovereign lordship" means lordship by way of the state of being a lord, or supremacy itself as lordship; here even violent action is not sovereign lordship. "Were to exercise kingship" means were to exercise such wheel-turning sovereignty. "The Aṅgas" and so on are the names of those countries. "Is not worth a sixteenth fraction" means having divided the merit of the Observance observed for one day and night into sixteen parts, it is not worth even one part of that. The meaning is that whatever resultant fruit there is of a sixteenth fraction of the Observance of one night, that itself is more than that. "Insignificant" means small.

"Not practising the holy life" means from not the best conduct. "One should not eat at night, eating at the improper time" means one observing the Observance should not eat either night food or daytime food at the improper time. "One should sleep on a bed or on the ground on a rug" means one should sleep on an allowable bed with legs the measure of a fist-span, or on ground prepared with lime-wash and so on, or on a rug made by spreading grass, leaves, straw and so on. This is the meaning. "This indeed they call the Observance with eight factors" means the Observance observed by one not practising killing of living beings and so on, because of being endowed with eight factors, they call "eightfold." But one observing that should, thinking "Tomorrow I shall be one observing the Observance," this very day arrange the provisions of food and so on, saying "Do this and that." On the Observance day, right early, in the presence of a monk or a nun or a male lay follower or a female lay follower who knows the characteristics of the ten precepts, having made verbal expression, the Observance factors should be undertaken. But by one who does not know the Pāḷi text, it should be determined thus: "I determine the Observance laid down by the Buddha." By one who does not obtain another, it should be determined even by oneself; but verbal expression should certainly be made. By one observing the Observance, activities connected with harming others should not be managed; one should not pass the time making calculations of income and expenditure; but having obtained food at home, having eaten like a monk with a regular meal, having gone to the monastery, one should either listen to the Teaching, or attend to one of the thirty-eight meditation objects.

"Beautiful to see" means of beautiful appearance. "Illuminating" means while illuminating. "Go around" means they wander about. "As far as" means however much space. "Moving through the sky" means going through space. "Shine" means they glow, they emit radiance. "Illuminating the directions" means shining in all directions. Or alternatively, "they shine" means they illuminate from direction to direction. "Illuminating" means shining. "Lapis lazuli" - even though having said "gem," by this he shows its nature as a precious gem. For lapis lazuli of the colour of one-year-old bamboo is called a precious gem. With reference to that, he said thus. "Excellent" means charming. "Horn-gold" means gold so named because it has arisen resembling a cow's horn. "Gold" means mountain gold, gold born in a mountain. "Native gold" means gold of the Teacher's colour. "Refined gold" means gold brought out by ants. "Are not worth" means they do not attain. "The radiance of the moon" is the nominative case used in the sense of the genitive; the meaning is "of the radiance of the moon." "Should observe the Observance" means having observed, the Observance. "Yielding happiness" means having happiness as fruit, to be experienced as happiness. "They go to the heavenly state" means they approach the state reckoned as heaven; the meaning is being blameless by anyone, they are reborn in the heavenly world. The remainder here, whatever was not stated in between, that should be understood in accordance with what has been stated.

The Great Chapter is the second.

3.

The Chapter on Ānanda

1.

Commentary on the Channa Discourse

72. In the first of the third, "Channa" means a wandering ascetic named Channa. "Do you too, friend" means: friend, just as we declare the abandoning of lust and so on, do you too declare thus? - he asks. Then the elder, rejecting that - "This wandering ascetic says that we declare the abandoning of lust and so on, but this does not exist in the external doctrine" - said beginning with "We indeed, friend." Therein, "kho" is an indeclinable particle in the sense of emphasis; the meaning is "we alone declare." Then the wandering ascetic thought: "This elder, having uprooted the external doctrine and carrying it away, said 'we alone.' Having seen what danger indeed do they declare the abandoning of these?" Then, asking the elder, he said beginning with "But what do you." The elder, answering him, said beginning with "One who is lustful, indeed." Therein, "one's own welfare" means one's own welfare that is mundane and supramundane, pertaining to the present life and the future life. In the case of the welfare of others and the welfare of both too, the same method applies.

Regarding "blinding" and so on: it makes blind the one in whom lust arises, by preventing seeing as it really is - thus it is "blinding." It does not produce the eye of wisdom - thus it is "causing lack of vision." It does not produce knowledge - thus it is "causing not knowing." "Obstructing wisdom" means it suppresses these three wisdoms - the wisdom of the ownership of actions, the wisdom of meditative absorption, and the wisdom of insight - by causing their non-occurrence. Because of giving undesirable results, it operates on the side of vexation reckoned as suffering - thus it is "connected with vexation." It does not conduce to the quenching of mental defilements - thus it is "not leading to Nibbāna." "And it is enough, friend Ānanda, for diligence" means: friend Ānanda, if such a practice exists, it is enough for your diligence, it is proper and befitting - practise diligence, friend - thus having given thanks for the elder's words, he departed. In this discourse, the noble path is spoken of as mixed with the supramundane. The remainder here is clear in meaning.

2.

Commentary on the Ājīvaka Discourse

73. In the second, "if so, householder" - the Elder, it is said, thought - "This one, coming here, has not come wishing to know, but has come for the purpose of investigating. I will make him answer the question asked by this very one." Thus, wishing to make him speak on that very matter, he said beginning with "if so" and so on. Therein, "if so" (tena hi) is an indication of reason. "Because you ask thus, therefore I ask you a question in return about this very matter." "For whom" (kesaṃ no) means "for which ones indeed?" "Extolling of one's own teaching" means the lifting up and establishing of one's own view. "Disparaging of others' teachings" means the striking at, scoffing at, and putting down of others' views. "Just the teaching of the Teaching in its proper sphere" means the teaching of the Teaching in its proper reason alone. "The meaning has been stated" means the meaning of the question asked by me has been made clear. "And oneself has not been brought forward" means oneself has not been brought forward thus: "We are of such kind." "Nupanīto" is also a reading.

3.

Commentary on the Mahānāma the Sakyan Discourse

74. In the third, "having recovered from illness" means having been ill and then having recovered. "From sickness" means from the state of being ill. "Approached" means having eaten his morning meal, taking garlands, scents and so on, surrounded by a great retinue, he approached. "Having taken by the arm" means he did not take him by the arm and drag him away; it should be understood that having risen from the seat where he was sitting, having gone to his presence, having given a signal with his thumb on the right arm, he led him aside. Then, by the method beginning with "Mahānāma, the morality of a trainee," having spoken of the morality, concentration, and wisdom of the seven trainees, while speaking above of the morality, concentration, and wisdom of one beyond training by way of the fruition of arahantship - he explained: "From the trainee's concentration, the trainee's insight knowledge and the knowledge of fruition of one beyond training arise afterwards; and from the trainee's insight knowledge, the concentration of fruition of one beyond training arises afterwards." But as for the concentration and knowledge that are associated, their arising should be understood as neither after nor before.

4.

Commentary on the Jain Discourse

75. In the fourth, "in the Pinnacled Hall" means in the perfumed chamber made by taking two roof-peaks with a swan-and-quail covering. "Acknowledges complete knowledge and vision" means without leaving aside even a trifle, he acknowledges all knowledge and vision. "Constantly and continuously" means at all times, without interruption. "Knowledge and vision is present" indicates that omniscient knowledge is established in me. "Of past actions" means of accumulated actions. "Destruction through austerity" means the making of an end through difficult austerity. "Of new actions" means of actions to be accumulated now. "Through non-performance" means through non-accumulation. "Cutting off of the bridge" means he speaks of the striking down of the track, the striking down of the condition. "Through the destruction of action there is the destruction of suffering" means through the destruction of the round of action there is the destruction of suffering. "Through the destruction of suffering there is the destruction of feeling" means through the destruction of the round of suffering there is the destruction of feeling. For when the round of suffering is eliminated, the round of feeling is also eliminated. "Through the destruction of feeling all suffering will be worn away" means through the destruction of feeling, the entire suffering of the round of rebirths will indeed be worn away. "Visible here and now" means to be seen by oneself, evident. "Wearing away purification" means the practice that wears away mental defilements, or because of wearing away the mental defilements, the wearing away is for the purification of beings. "There is the transcendence" means there is the overcoming of the entire suffering of the round of rebirths. "What does the Blessed One say about this, venerable sir" means venerable sir, what does the Blessed One say about this practice - does he declare this very practice of wearing away mental defilements, or something else? - thus he asks.

"Who knows" means by one knowing through unobstructed knowledge. "Who sees" means by one seeing with the all-seeing eye. "For the purification" means for the purpose of attaining purification. "For the transcendence" means for the purpose of transcending. "For the passing away" means for the purpose of passing away. "For the achievement of the true method" means for the purpose of achieving the path together with insight. "For the realisation of Nibbāna" means for the purpose of realising the unconditioned Nibbāna. "Does not perform new action" means he does not accumulate new action. "Old action" means action accumulated before. "By repeatedly touching puts an end to it" means having touched again and again, he makes it gone to its end; the meaning is: having experienced the resultant contact again and again, he exhausts that action. "Visible here and now" means to be seen by oneself. "Immediate" means not producing its function at a later time. "Inviting one to come and see" means fit to be shown thus "come and see." "Leading onward" means fit to be brought close, fit to be clung to. "To be individually experienced by the intelligent" means to be known by the wise each in their own continuity; but it is difficult to know by the foolish. Thus by way of morality, two paths and two fruits are spoken of. For stream-enterers and once-returners are ones who fulfil morality. But by the accomplishment in concentration beginning with "quite secluded from sensual pleasures," three paths and three fruits are spoken of. For the non-returner noble disciple is said to be one who fulfils concentration. By "with the elimination of the mental corruptions" and so on, the fruition of arahantship is spoken of. Some, however, say that morality and concentration too, associated with the fruition of arahantship alone, are intended here. But for the purpose of showing the practice by way of each one separately, the text has been set forth separately.

5.

Commentary on the Nivesaka Discourse

76. In the fifth, "colleagues" means companions. "Relatives" means those belonging to the side of the mother-in-law and father-in-law. "Blood-relations" means those of the same blood - brothers, sisters, and so on. "Unwavering confidence" means the unshakeable confidence that has arisen having known the qualities with certainty. "Alteration" means alteration of state. In the passage beginning with "of the solid element," there might be alteration of the solid element, which has the nature of hardness in the twenty portions; of the liquid element, which has gone to a fluid state and has the nature of binding in the twelve portions; of the heat element, which has the nature of maturing in the four portions; and of the air element, which has the nature of distension in the six portions. "But there would never be" shows that for these four primary elements there might be alteration through their undergoing mutual transformation, but for a noble disciple there would never be such alteration. And here "alteration" means alteration of confidence and alteration of destination. For that does not exist for him, but alteration of state does exist. For a noble disciple, having been a human being, becomes even a god, even a brahmā. But his confidence does not disappear even in another existence, and he does not reach alteration of destination reckoned as a realm of misery. The Teacher too, showing that very thing, said beginning with "herein this is the alteration." The remainder here is clear in meaning.

6.

Commentary on the First Discourse on Existence

77. In the sixth, "ripening in the sensual element" means ripening in the sensual element. "Sensual existence" means the becoming of rebirth in the sensual element. "Action is the field" means wholesome and unwholesome action is the field in the meaning of a place for growing. "Consciousness is the seed" means the co-arisen volitional activity consciousness is the seed in the meaning of growing. "Craving is the moisture" means by way of sustaining and nourishing, craving is called water. "Hindered by ignorance" means of those obstructed by ignorance. "Fettered by craving" means of those bound by the bond of craving. "In the inferior element" means in the sensual element. "Consciousness is established" means volitional activity consciousness is established. "In the middle element" means in the material element. "In the superior element" means in the immaterial element. The remainder here is clear in meaning.

7.

Commentary on the Second Discourse on Existence

78. In the seventh, "volition" means intention for action. "Longing" too means just longing for action. The remainder is similar to the preceding.

8.

Commentary on the Discourse on Moral Rules and Austerities

79. In the eighth, "moral rules and austerities" means morality and ascetic practice. "Life" means the pursuit of the performance of austerities. "Holy life" means abiding by the holy life. "With attendance as its essence" means the essence through attendance; the meaning is: thus presented as "this is excellent, this is the goal." "Fruitful" - he asks whether it is yielding growth, with increase. "There is no categorical answer to this, venerable sir" - the meaning is: venerable sir, this should not be answered categorically. "Practising with attendance as its essence" means for one practising what is thus presented as "this is the essence, the excellent, the goal." "Fruitless" means fruitless in terms of desirable result. By this much, setting aside the going forth of those believing in karma and those who hold the doctrine of action, all the rest of the outsider doctrines are included. "Fruitful" means fruitful in terms of desirable result, yielding growth. By this much, making this Dispensation the starting point, all the going forth of those believing in karma and those who hold the doctrine of action is also included. "But one equal to him in wisdom is not easy to obtain" - thus he shows that, standing on the learner plane and answering the question, one equal to this Ānanda in wisdom is not easy to obtain. In this discourse, what is called the learner plane has been spoken of.

9.

Commentary on the Discourse on Kinds of Perfumes

80. In the ninth, "he said this" means after the meal, having returned from the alms round, having shown his duty to the One of Ten Powers, having gone to his own day residence, "In this world there is what is called the odour of roots, there is what is called the odour of heartwood, there is what is called the odour of flowers. But these three odours too go only in the direction of the wind, not against the wind. Is there indeed something whose odour goes even against the wind?" - having thought thus, since at the very time of receiving the eight boons, at the time when uncertainty arose, the boon of approaching had been received, at that very moment, having emerged from the day residence, having gone to the Teacher's presence, having paid homage, seated to one side, for the purpose of dispelling the arisen uncertainty, he spoke this utterance beginning with "There are, venerable sir, these three." Therein, "kinds of perfumes" means types of perfumes. "The odour of roots" means an odour having roots as its basis, or the root itself endowed with odour is the odour of roots. For its odour goes in the direction of the wind. But odour itself does not have an odour. In the case of the odour of heartwood and the odour of flowers too, the same method applies. "There is, Ānanda, a kind of perfume" - here, going for refuge and so on are called odours because of their similarity to odour in going to the directions by way of speaking praise of virtues; the person who is the basis of those is called a kind of perfume. "The odour goes" means it goes by way of speaking praise. "Moral" means moral by the five precepts or the ten precepts. "Of good character" means of good character, of beautiful character, by that very moral quality. The meaning of "with a mind free from the stain of stinginess" and so on has been expanded in the Visuddhimagga itself. "In the directions" means in the four directions and in the four intermediate directions. "Ascetics and brahmins" means ascetics and brahmins who have calmed evil and warded off evil.

"The odour of flowers does not go against the wind" means the odour of jasmine flowers and so on does not go against the wind. "Nor sandalwood, nor tagara, nor jasmine" means the odour of sandalwood, tagara, and jasmine too does not go against the wind - this is the meaning. Even in the heavenly world there is what is called the phuṭasumanā; on the day it blooms, its odour overpowers a hundred yojanas. Even that, they say, is unable to go against the wind even a span's length or a cubit's length. "But the odour of the good goes against the wind" means the odour of the virtues beginning with morality of the good, the wise - Buddhas, Individually Enlightened Ones, and sons of the Buddha - goes against the wind. "A good person pervades all directions" means the good person, the wise one, pervades all directions with the odour of virtues beginning with morality; the meaning is he covers all directions with odour.

10.

Commentary on the Minor Discourse

81. The tenth has a twofold summary treatment: both by way of the origin of the topic and by way of the question. If asked, in which origin of the topic and at whose question was it spoken? It was spoken in the origin of the topic of the Aruṇavatī Discourse, at the question of the Elder Ānanda. By whom was the Aruṇavatī Discourse spoken? It was spoken by two Buddhas: by the Blessed One Sikhī and by our Teacher. For thirty-one cosmic cycles from the present cosmic cycle, having been reborn in the city of Aruṇavatī in the womb of the chief queen named Pabhāvatī of King Aruṇavā, with mature knowledge, having gone forth in the great renunciation, the Blessed One Sikhī, having penetrated the knowledge of omniscience at the seat of enlightenment, having set in motion the excellent wheel of the Teaching, dwelling in dependence on Aruṇavatī, one day, right early, having attended to his toilet, surrounded by the great community of monks, having departed thinking "I shall enter Aruṇavatī for almsfood," standing near the gateway of the monastery, he addressed the chief disciple named Abhibhū - "It is still very early, monk, to enter Aruṇavatī for almsfood. Let us approach a certain Brahma world." As he said -

Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, addressed the monk Abhibhū - 'Come, brahmin, let us approach a certain Brahma world; it will not yet be time for the meal.' 'Yes, venerable sir,' monks, the monk Abhibhū assented to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One. Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, and the monk Abhibhū approached a certain Brahma world."

There the Great Brahmā, having seen the Perfectly Self-awakened One, delighted, having gone out to meet him, having prepared a Brahmā seat, gave it. They also prepared a befitting seat for the Elder. The Blessed One sat down on the prepared seat, and the Elder too sat down on his own prepared seat. The Great Brahmā too, having paid homage to the One of Ten Powers, sat down to one side.

Then, monks, the Blessed One Sikhī addressed the monk Abhibhū - "Let a talk on the Teaching occur to you, brahmin, for Brahmā and the assembly of Brahmā and the members of Brahmā's assembly." "Yes, venerable sir," monks, the monk Abhibhū, having promised the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, gave a talk on the Teaching to Brahmā and the assembly of Brahmā and the members of Brahmā's assembly. While the Elder was giving the talk on the Teaching, the hosts of Brahmās grumbled - "At last we obtained the Teacher's coming to the Brahma world, and this monk, setting aside the Teacher, himself began a talk on the Teaching."

The Teacher, having known their state of displeasure, said this to the monk Abhibhū - "They are grumbling, brahmin, Brahmā and the assembly of Brahmā and the members of Brahmā's assembly. If so, you - brahmin, stir them even more exceedingly." The Elder, having accepted the Teacher's word, having performed manifold miraculous transformation, informing the thousandfold world system with his voice, spoke a pair of verses: "Begin, go forth." But having done what did the Elder inform the thousandfold world system? First, having entered upon the blue kasiṇa, he pervaded everywhere with darkness; then, when reflective attention arose in the beings, "What is this darkness?", he showed light. To those who were investigating, "What is this light?", he showed himself. In the thousand world-systems, gods and humans, having raised joined palms again and again, paying homage to the Elder alone, stood. The Elder, thinking "Let the great multitude hear the sound of me teaching the Teaching," spoke these verses. All heard the sound as if of one sitting in the midst of an assembled gathering and teaching the Teaching. The meaning too was clear to them.

Then the Blessed One, having returned together with the Elder to Aruṇavatī, having walked for almsfood, after the meal, having returned from his alms round, asked the Community of monks - "Did you hear, monks, the verses of the monk Abhibhū standing in the Brahma world while speaking?" They, having acknowledged "Yes, venerable sir," making known the fact of having heard, recited that very pair of verses. The Teacher, having given applause saying "Good! Good!" concluded the Teaching. Thus, for now, this discourse was spoken by the Blessed One Sikhī at the summit of thirty-one cosmic cycles from here.

But our Blessed One, having attained omniscience, having set in motion the excellent wheel of the Teaching, while dwelling at Jeta's Grove in dependence on Sāvatthī, on the full-moon day of the month of Jeṭṭhamūla, having addressed the monks, began this Aruṇavatī Discourse. The Elder Ānanda, having taken a fan, while fanning, standing right there, from the beginning up to the end, without omitting even a single phrase, learnt the entire discourse. He, on the following day, having returned from the alms round, having shown his duty to the One of Ten Powers, having gone to his own day residence, having shown his duty to his co-resident pupils and students, when they had departed, sat reflecting upon the Aruṇavatī Discourse spoken yesterday. Then the entire discourse stood before him as a clear object. He thought - "The chief disciple of the Blessed One Sikhī, having stood in the Brahma world, having dispelled darkness in the thousand world-systems, having shown the radiance of his body, proclaiming his own voice, gave a talk on the Teaching - thus was spoken yesterday by the Teacher. The domain of a disciple is of such a kind; but the Perfectly Self-awakened One, having fulfilled the ten perfections and attained omniscience, how great a place could he inform with his voice?" He, for the purpose of dispelling the doubt that had thus arisen, at that very moment, having approached the Blessed One, asked him about that matter. To show this meaning, "Then the Venerable Ānanda" was said.

Therein, "face to face" means he said thus with this intention: this was heard by me who was present face to face, not by oral tradition, not by a succession of messengers. "How far is he able to inform with his voice" means how great a place is he able to inform with his voice, having dispelled darkness by the radiance of his body. "He was a disciple, Ānanda; Tathāgatas are immeasurable" - the Blessed One said this with this intention - Ānanda, what are you saying? He was a disciple established in limited knowledge. But Tathāgatas, having fulfilled the ten perfections and attained the knowledge of omniscience, are immeasurable. You, having taken dust on the tip of a fingernail and comparing it with the dust of the great earth, what indeed is this that you say? For the domain of disciples is one thing, the domain of Buddhas is another. The resort of disciples is one thing, the resort of Buddhas is another. The power of disciples is one thing, the power of Buddhas is another. Thus the Blessed One, having spoken of the state of being immeasurable with this intention, remained silent.

The Elder asked for the second time too. The Teacher, explaining "Ānanda, you are like one taking a keyhole and comparing it with infinite space, like one taking a cātaka bird and comparing it with the king of supaṇṇas measuring one hundred and fifty yojanas, like one taking water in an elephant's trunk and comparing it with the Great Ganges, like one taking water in a pit four cubits deep and comparing it with seven lakes, like one taking a human being who obtains only a measure of cooked rice and comparing him with a wheel-turning monarch, like one taking a dust-goblin and comparing it with Sakka the king of the gods, like one taking the light of a firefly and comparing it with the radiance of the sun - what indeed is this that you say?" - thus having spoken of just the state of being immeasurable for the second time too, remained silent. Then the Elder thought - "The Teacher, though asked by me, has not yet spoken; well then, having entreated him up to the third time, I shall cause him to roar the Buddha's lion's roar." He requested for the third time too. To show that, "For the third time too, indeed" and so on was said. Then the Blessed One, answering him, said beginning with "Have you heard, Ānanda." The Elder thought - "The Teacher, having said to me only this much - 'Have you heard, Ānanda, of the thousandfold minor world system?' - has become silent; now he will roar the Buddha's lion's roar." He, requesting the Teacher, said beginning with "This is the time, Blessed One."

The Blessed One too, wishing to speak to him in detail, said beginning with "Then, Ānanda." Therein, "as far as" means however much space. "The moon and sun" means the moon and the sun. "Revolve" means move about. "Shining in the directions" means they illuminate all directions. "Illuminating" means shining. By this much, one world-circle has been defined and shown. Now, multiplying that a thousandfold and showing it, he said "over a thousandfold world." "In that thousandfold world" means in that thousand world-circles. "A thousand realms of the gods ruled by the four great kings" means a thousand heavenly worlds of the gods ruled by the four great kings. But since in each world-circle there are four great kings each, therefore it is said "four thousand great kings." By this method the meaning should be understood everywhere. "Minor" means small. This is the domain of disciples. But why was this brought in? For the purpose of showing the limit of the middling world system.

"As far as" means however many. "So far thousandfold" means so far by a thousandfold portion. "The thousand-to-the-second-power middling world system" means this, having counted a thousand world-circles by a thousandfold portion, is the world system measuring ten hundred thousand world-circles, called the thousand-to-the-second-power middling world system. This is not within the domain of disciples; it is the domain of Buddhas alone. It explains that even in this much space, Tathāgatas are able to dispel darkness, show the radiance of their bodies, and inform with their voice. By this much, what is called the birth-field of the Buddhas has been shown. For when Bodhisattas in their final existence pass away from the heavenly world and on the day of taking conception in the mother's womb, and on the day of emergence from the womb, and on the day of the great renunciation, and on the days of the supreme enlightenment, the turning of the wheel of the Teaching, the relinquishing of the life-formation, and the final Nibbāna, this much extent trembles.

"The thousand-to-the-third-power great world system" - the third beginning from the thousandfold is the threefold thousandfold; because the first thousandfold was multiplied a thousandfold to calculate the middling, and the middling was multiplied a thousandfold to calculate it, it is calculated by great thousands, thus it is the great thousandfold. By this much, a world measuring a hundred thousand ten million world-circles has been shown. The Blessed One, if he wishes, having dispelled darkness in this much space, having shown the radiance of his body, could inform with his voice. But the Elder Tissatthera, son of an accountant, said thus: "This is not the measure of the thousand-to-the-third-power great world system. For this is a place where the teachers' recitation-based text has declined in oral transmission; but the extent measuring ten times a hundred thousand ten million world-circles is what is called the thousand-to-the-third-power great world system." By this much, what is called the field of authority has been shown by the Blessed One. For within this interval, the authority of the Āṭānāṭiya protection, the Isigili protection, the Dhajagga protection, the Bojjhaṅga protection, the Khandha protection, the Mora protection, the Mettā protection, and the Ratana protection pervades. "As far as he might wish" means however much space he might desire; by this he shows the domain-field. For there is no measurable limit to the domain-field of the Buddhas, and to illustrate its non-existence they bring this simile: Having filled a hundred thousand ten million world-circles up to the Brahmā world with mustard seeds, if someone were to come along placing one mustard seed in each world-circle in the eastern direction, all those mustard seeds would come to utter exhaustion, but not the world-circles in the eastern direction. In the southern and other directions too, the same method applies. Therein, there is nothing that is outside the domain of the Buddhas.

When this was said, the elder thought - "The Teacher spoke thus - 'If he wishes, Ānanda, the Tathāgata could inform the thousand-to-the-third-power great world system with his voice, as far as he might wish.' But this world is uneven, the world-systems are infinite; in one place the sun has risen, in one place it stands in the middle, in one place it has set. In one place it is the first watch of the night, in one place the middle watch, in one place the last watch. Beings too are engaged in work, engaged in play, engaged in food - thus by those various reasons they are distracted and heedless. How indeed could the Teacher inform them with his voice?" He, having thought thus, asking the Tathāgata for the purpose of cutting through his doubt, said beginning with "In what way, then."

Then the Teacher, answering him, said beginning with "Here, Ānanda, the Tathāgata." Therein, "would pervade with light" means would pervade with the radiance of his body. But while pervading, what would he do? In whatever place the sun appears, there he would cause it to set by his own power. But where it does not appear, there he would cause it to rise and place it in the middle. Then where the sun appears, there people would give rise to the thought "The sun has only just appeared, yet it has now set; is this indeed a serpent disturbance, or one among spirit disturbances, demon disturbances, or deity disturbances?" But where it does not appear, there people would give rise to the thought "The sun has only just set, yet this one has now risen; what indeed is this, one among serpent disturbances, spirit disturbances, demon disturbances, or deity disturbances?" Then, when those people, having reflected upon the light and the darkness, were searching "What indeed is the condition for this?" the Teacher, having entered upon the blue kasiṇa, would spread dense darkness. Why? For the purpose of generating terror in those beings engaged in work and so on. Then, having known their state of having become terrified, having entered upon the attainment of the white kasiṇa, emitting white, dense Buddha-rays, as if at the time of the rising of a thousand moons and a thousand suns, all at once he would make everything into one light. And that, emitting radiance from a spot of the body the size of a sesame seed. For if one were to make the earth of the world-system into a lamp-stand, the water of the great ocean into oil, Sineru into a wick, and having placed it on the summit of another Sineru were to light it, it would make light in just one world-system. Beyond that it would not be able to illuminate even a span. But the Tathāgata, having emitted radiance from a spot of the body the size of a sesame fruit, would make the thousand-to-the-third-power great world system into one light, or even more than that. For thus great are the virtues of the Buddha.

"Would perceive that light" means having seen that light, "By whom the sun has been both set and raised, and dense darkness has been released, that is the person who, having now made light, stands - oh, what a marvellous person!" - raising joined palms, paying homage, they would sit down. "Would proclaim his voice" means would proclaim the sound of a discourse on the Teaching. For if one were to make one world-encircling mountain into a drum, the great earth into a drum-skin, Sineru into a drumstick, and having placed it on the summit of another Sineru were to beat it, it would make that sound heard in just one world-system; beyond that it would not be able to go even a span. But the Tathāgata, having sat down on a divan or on a chair, informs the thousand-to-the-third-power great world system with his voice, or even more than that - thus of great majesty are the Tathāgatas. Thus the Blessed One by this much shows just the domain of his sphere.

And having heard this Buddha's lion's roar, strong rapture arose within the elder; he, uttering an inspired utterance by the power of rapture, said beginning with "It is a gain for me indeed." Therein, "that my Teacher is of such great supernormal power" means that my Teacher is of such great supernormal power; the meaning is that the acquisition of such a Teacher of great supernormal power for me is a gain indeed and well-gained indeed. Or alternatively, that I am able to go about carrying the bowl and robes of such a Teacher, to do the foot-rubbing and back-rubbing, to give face-washing water and bathing water, to sweep the precinct of the perfumed chamber, to ask a question when uncertainty has arisen, and to hear the sweet discourse on the Teaching - all these too are gains for me indeed and well-gained indeed - with reference to this he spoke thus. And here, the state of being of great supernormal power should be understood through the greatness of the supernormal powers reckoned as darkness, light, sound, and hearing of the Blessed One; the state of great majesty should be understood through the effortless pervading of those very same. "Udāyī" means the Elder Lāḷudāyī. He, it is said, formerly went about having bound resentment towards the attendant elder monks. Therefore, now having obtained the opportunity, at the conclusion of this Buddha's lion's roar, like one extinguishing a burning lamp-flame, like one giving a blow to the snout of a walking bull, like one overturning a bowl filled with food, destroying the elder's confidence, he spoke thus.

"When this was said, the Blessed One" means when this was said by the Elder Udāyī, the Blessed One, just as a benefactor standing to one side would say again and again "Come here, come here" to a man trembling while standing at the edge of a precipice, just so, restraining the Elder Udāyī from that speech, he said "Do not say so, Udāyī, do not say so, Udāyī." Therein, "hi" is merely a particle; the meaning is "do not speak thus." "The great kingdom" means the wheel-turning sovereignty. But did not the Teacher make unlimited the great benefit of the confidence arisen in a single disciple through the teaching of the Teaching? Why then does he limit the benefit of the confidence arisen with reference to this Buddha's lion's roar? Because of the limited measure of individual existences for a noble disciple. For even a stream-enterer of slow wisdom obtains individual existence seven times among gods and among humans; therefore, defining his destination, he spoke thus. "In this very life" means while standing in this very individual existence. "Will attain final Nibbāna" means will attain final Nibbāna through the final Nibbāna without remainder. Thus, taking Nibbāna as the pinnacle, he concluded this Lion's Roar Discourse.

The Chapter on Ānanda is third.

4.

The Chapter on Ascetics

1.

Commentary on the Ascetic Discourse

82. In the first discourse of the fourth, "belonging to an ascetic" means one's own as an ascetic. "Duties to be done by an ascetic" means duties that must be performed by an ascetic. In "the undertaking of the training in higher morality" and so on, undertaking is called taking up; the undertaking, taking up, and fulfilment of the training in higher morality is the undertaking of the training in higher morality. The same method applies to the remaining two terms as well. And here, the following classification should be known - morality and higher morality, consciousness and higher consciousness, wisdom and higher wisdom. Therein, the five precepts are called morality; with reference to that, the ten precepts are called higher morality; with reference to that too, the fourfold purification morality is called higher morality. Furthermore, all mundane morality is called morality; supramundane morality is higher morality; that itself is called training because it is to be trained in. But sensual-sphere consciousness is called consciousness; with reference to that, fine-material-sphere is called higher consciousness; with reference to that too, immaterial-sphere is called higher consciousness. Furthermore, all mundane consciousness is merely consciousness; the supramundane is higher consciousness. The same method applies to wisdom as well. "Therefore" means because these three are duties to be done by an ascetic, therefore. "Keen" means thick. "Desire" means the desire to act, a wholesome desire. Thus in this discourse, the three trainings were spoken of as mundane and supramundane.

2.

Commentary on the Donkey Discourse

83. In the second, "closely behind" means from behind, from behind. "I too am tamed, I too am tamed" means a cow saying "I too am tamed, being tamed." "Just as that of the cattle" means just as of the cows. For cows are black, red, or of white and other colours, but a donkey has no such colour at all. And just as the colour, so too the voice and the footprint are entirely different. The remainder is of clear meaning. In this discourse too, the three trainings were spoken of in a mixed manner.

3.

Commentary on the Field Discourse

84. In the third, "beforehand" means first of all. "Ploughs well" means ploughs well with a plough. "Well levelled" means well levelled with a levelling tool. "At the proper time" means at the time suitable for sowing. The remainder is clear in itself. Here too the three trainings were spoken of in a mixed manner.

4.

Commentary on the Vajjiputta Sutta

85. In the fourth, "Vajjian prince" means a son of the Vajji royal family. "One hundred and fifty training rules" means a hundred training rules plus fifty. This was said with reference to the training rules that had been laid down at that time. That monk, it is said, was accomplished in rectitude, of upright nature, not bent, not crooked; therefore, having thought "Would I be able to observe this many training rules or not?" he reported to the Teacher. "I am able" means I am able. He, it is said, imagining "For one training in this many training rules, it is not troublesome to train in the three trainings," spoke thus. Then the Blessed One, just as one might tie a hundred bundles and place them on the head of one unable to lift up fifty bundles of grass, just so, piling two more trainings on top of one unable to train in even one training, said beginning with "Therefore, monk, you." A delicate country-man named Uttara, it is said, was dwelling at the Lohapāsāda monastery. Then the young monks said to him - "Uttara, the fire hall is leaking; having made the grass allowable, give it." Having taken him and gone to the forest, having tied the grass mowed by him into bundles, they said "Will you be able to carry fifty bundles, Uttara?" He said "I shall not be able to." But will you be able to carry eighty? "I shall not be able to, venerable sir." Will you be able to carry one hundred bundles? "Yes, venerable sir, I shall carry them." The young monks, having tied a hundred bundles, placed them on his head. He, having lifted them up, groaning, having gone, dropped them near the fire hall. Then the monks said to him "You seem tired, Uttara." "Yes, venerable sir, the young monks deceived me; being unable to lift up even this one hundred bundles, they said to me 'Lift up fifty bundles.'" "Yes, Uttara, they deceived you." Thus this accomplishment should be understood. Here too the three trainings were spoken of in a mixed manner.

5.

Commentary on the Learner Discourse

86. In the fifth, "following the straight path" - the straight path is called the noble path; the meaning is of one who is practising, recollecting that. "First is knowledge in destruction" means path knowledge arises first of all. For the path is called destruction because of the annihilation of mental defilements; knowledge associated with that is called knowledge in destruction. "Then final knowledge immediately after" means immediately after that fourth path knowledge, final knowledge arises; the meaning is that the fruition of arahantship arises. "For one liberated through final knowledge" means for one liberated by the liberation of the fruition of arahantship. "There is indeed knowledge" means there is reviewing knowledge. Thus in the discourses too and in the verses too, seven trainees are spoken of. But at the end, one who has eliminated the mental corruptions is shown.

6.

Commentary on the First Training Discourse

87. In the sixth, "desiring their own welfare" means desiring one's own benefit. "In which all this is contained" means in which trainings all this one hundred and fifty training rules is included. "One who fulfils" means one who completely fulfils. "One who practises to a moderate degree" means a doer to a measure; the meaning is that one is unable to do everything completely. "The lesser and minor" means the remaining training rules setting aside the four expulsions. Therein too, an offence entailing initial and subsequent meetings of the Community is called lesser, and a grave offence is called minor. And a grave offence is the lesser, an expiation is called minor; and an expiation is the lesser, acknowledgement, wrong-doing, and insulting speech are called minor. But these teachers who resort to the Aṅguttara Great Collection say: "Setting aside the four expulsions, all the remaining are the lesser and minor." "He commits and emerges from them" - here, however, one who has eliminated the mental corruptions, to begin with, does not commit a worldly fault; he commits only a fault against regulation. And when committing, he commits by body, by speech, and by mind. When committing by body, he commits such things as building a hut and sharing a sleeping place; when committing by speech, such things as matchmaking and teaching term by term; when committing by mind, he commits the acceptance of money. In the case of trainees too, the same method applies. "For I have not declared inability here, monks" means monks, I have not declared the inability of a noble person in committing and emerging from such an offence here. "Fundamentals of the holy life" means the four great morality training rules that are the beginning of the holy life of the path. "Befitting the holy life" means those very same that are suitable and appropriate for the holy life of the four paths. "Therein" means in those training rules. "One of stable morality" means one of constant morality. "One of established morality" means one of firmly established morality. "Stream-enterer" means one who has attained the fruition by the path designated as the stream. "No longer subject to fall into lower realms" means having the nature of not falling into the four realms of misery. "Fixed in destiny" means fixed by the fixed course of the path of stream-entry. "Heading for the highest enlightenment" means heading for the highest enlightenment of the three higher paths.

"Reduction" means the state of being reduced. For in the case of a once-returner, lust and so on are thin like a mass of clouds, like a fly's wing, not thick. "Lower" means belonging to the lower part. "Of mental fetters" means of bonds. "With utter elimination" means by utter elimination. "One of spontaneous birth" means one who arises spontaneously. "Attaining final nibbāna there" means having the nature of attaining final nibbāna above only, without descending below. "Not subject to return" means having the nature of not returning by way of mode of generation and destination.

In the passage beginning with "one who fulfils a portion attains a portion," the person called one who fulfils a portion is a stream-enterer, a once-returner, and a non-returner; he accomplishes only a portion. One who fulfils the complete is a Worthy One; he accomplishes only the complete. "Not barren" means not hollow, fruitful, and yielding results - this is the meaning. Here too the three trainings were spoken of in a mixed manner.

7.

Commentary on the Second Training Discourse

88. In the seventh, "family-to-family goer" means one who goes from family to family. "Family" here means existence is intended; therefore in "two or three families" too, the meaning should be understood as two or three existences. For this one transmigrates through two or three existences, or six at the upper limit. Therefore the alternative here should be seen thus: two or three or four or five or six. "One who has sown the seed of rebirth one last time" means one who has the seed of just one existence - thus one who has sown the seed of rebirth one last time. In "upstream-goer" and so on, there is an upstream-goer heading toward the Akaniṭṭha realm, there is an upstream-goer not heading toward the Akaniṭṭha realm, there is one who is not an upstream-goer but heading toward the Akaniṭṭha realm, and there is one who is neither an upstream-goer nor heading toward the Akaniṭṭha realm. Therein, whoever here, having attained the fruition of non-returning, is reborn in the Aviha realm and so on, having stayed there as long as life lasts, having been reborn successively higher and higher, reaches the Akaniṭṭha realm - this is called an upstream-goer heading toward the Akaniṭṭha realm. But whoever, having been reborn in the Aviha realm and so on, without attaining final nibbāna right there, and without reaching the Akaniṭṭha realm, attains final nibbāna in the uppermost Brahma world - this is called an upstream-goer not heading toward the Akaniṭṭha realm. Whoever, having passed away from here, is reborn directly in the Akaniṭṭha realm - this is called not an upstream-goer but heading toward the Akaniṭṭha realm. But whoever, having been reborn in a certain one of the four realms beginning with Aviha, attains final nibbāna right there - this is called neither an upstream-goer nor heading toward the Akaniṭṭha realm.

But one who, having arisen wherever, has attained arahantship through exertion, with effort, is called an attainer of final nibbāna through exertion. One who has attained it without exertion, without effort, is called an attainer of final nibbāna without exertion. But whoever, having been reborn in the Aviha realm, where beings have a life span of a thousand cosmic cycles, having passed beyond the fifth hundred cosmic cycles, has attained arahantship - this is called an attainer of final nibbāna after the interval. In the Atappa realm and so on too, the same method applies. "An attainer of final nibbāna in the interval" means one who attains final nibbāna without passing beyond the middle of the life span; he is of three kinds. First, having been reborn in the Aviha realm, where beings have a life span of a thousand cosmic cycles, one attains arahantship on the very day of rebirth. If he does not attain it on the day of rebirth, then he attains it at the end of the first hundred cosmic cycles; this is the first attainer of final nibbāna in the interval. Another, being unable thus, attains it at the end of two hundred cosmic cycles; this is the second. Another, being unable even thus, attains it at the end of four hundred cosmic cycles; this is the third attainer of final nibbāna in the interval. The remainder is according to the method already stated.

But standing at this point, twenty-four stream-enterers, twelve once-returners, forty-eight non-returners, and twelve Worthy Ones should be spoken of. For in this Dispensation there are two charges - the charge of faith and the charge of wisdom, and four practices beginning with the difficult practice with sluggish direct knowledge. Therein, one, having adhered through the charge of faith, having attained the fruition of stream-entry, having been reborn in just one existence, makes an end of suffering; this one is one who has sown the seed of rebirth one last time. He is fourfold by way of practice. Just as this one, so too one who has adhered through the charge of wisdom - thus there are eight who have sown the seed of rebirth one last time. Likewise the family-to-family goers and those with seven rebirths at the utmost - these are called twenty-four stream-enterers. But among the three deliverances, those who have reached the plane of once-returning through deliverance through emptiness are four once-returners by way of the four practices; likewise those who have reached it through signless deliverance are four, and those who have reached it through desireless deliverance are four - these are twelve once-returners. But in the Aviha realm, three attainers of final nibbāna in the interval, one attainer of final nibbāna after the interval, and one upstream-goer heading toward the Akaniṭṭha realm - thus five non-returners; those as attainers of final nibbāna without exertion are five, and as attainers of final nibbāna through exertion are five - thus there are ten; likewise in the Atappa realm and so on. But in the Akaniṭṭha realm there is no upstream-goer; therefore there are four attainers of final nibbāna through exertion and four attainers of final nibbāna without exertion - thus eight. These are forty-eight non-returners. But just as the once-returners, so too the Worthy Ones should be understood as twelve. Here too the three trainings were spoken of in a mixed manner.

8.

Commentary on the Third Training Discourse

89. In the eighth, "not having attained that, not having penetrated that" means not reaching, not penetrating that arahantship. By this method, the meaning in all instances should be understood. Here too the three trainings were spoken of in a mixed manner. The ninth is of clear meaning. Here too the three trainings were spoken of in a mixed manner.

10.

Commentary on the Second Threefold Training Discourse

91. In the tenth, "with the elimination of the mental corruptions": here the path of arahantship is called the training in higher wisdom. But fruition, since it arises for one who has completed the training, is not to be called training.

"As before so after" means just as at first one trains in the three trainings, afterwards one trains in the same way - this is the meaning. In the second term too, the same method applies. "As below so above" means just as one sees the lower body by way of foulness, one pervades the upper body in the same way too. In the second term too, the same method applies. "As by day so by night" means just as by day one trains in the three trainings, by night too one trains in the same way - this is the meaning. "Having overcome all directions" means having overcome all directions by way of object. "With limitless concentration" means with the concentration of the path of arahantship.

"A trainee" means one who is training, one who still has something to do. "In practice" means a practitioner. "Of purified conduct" means purified conduct, pure morality. "Self-enlightened" means one enlightened in the four truths. "Wise, one who has reached the end of practice" means wise by way of being wise in the aggregates and wise in the sense bases, accomplished in energy, one who has gone to the end of practice. "Of consciousness" means of the final consciousness. "For one liberated through the elimination of craving" means for one endowed with the liberation of the fruition of arahantship, which is reckoned as liberation through the elimination of craving. "Like the extinguishing of a lamp" means like the extinguishing of a lamp. "There is deliverance of the mind" means there is liberation, release, the state of non-continuance of consciousness. For one liberated through the elimination of craving, for one who has eliminated the mental corruptions, through the cessation of the final consciousness, there is deliverance of the mind like final Nibbāna; the place where one has gone is not known; there is only the arrival at the state beyond designation - this is the meaning.

11.

Commentary on the Suspicion Discourse

92. In the eleventh, "a market town of the Kosalans named Saṅkavā" means a market town named thus in the Kosala country. "Resident" (āvāsika) means a burden-bearer who raises up new residences and looks after old ones. "Connected with the training rules" (sikkhāpadapaṭisaṃyuttāya) means connected with the terms designated as training, endowed with the three trainings - this is the meaning. "Instructs" (sandasseti) means he shows as if making it face to face. "Encourages" means he causes them to take up. "Inspires" (samuttejeti) means he incites. "Gladdens" (sampahaṃseti) means he purifies by speaking praise through the virtues attained. "Too scrupulous" (adhisallikhati) means he scrutinises excessively; the meaning is having made it excessively scrutinised, he speaks in a very smooth manner.

"Transgression" (accaya) means offence. "Overcame me" (maṃ accagamā) means it occurred having surpassed and overpowered me. "There was indeed impatience" (ahudeva akkhanti) means there was indeed non-endurance. "There was displeasure" (ahu appaccaya) means there was a state of dissatisfaction. "May he accept" (paṭiggaṇhātu) means may he pardon. "For the sake of restraint in the future" (āyatiṃ saṃvarāya) means for the purpose of restraint in the future; the meaning is for the purpose of not committing again such an offence, fault, or stumbling. "Truly" (taggha) means categorically. "You make amends according to the Teaching" (yathādhammaṃ paṭikarosi) means you act in accordance with how the Teaching is established; the meaning is "you asked forgiveness." "We accept it from you" (taṃ te mayaṃ paṭiggaṇhāma) means we forgive that offence of yours. "For this is growth, Kassapa, in the Noble One's discipline" (vuddhi h'esā, kassapa, ariyassa vinaye) means this, Kassapa, is called growth in the Dispensation of the Buddha, the Blessed One. Which? That which is the undertaking of restraint in the future, having seen the transgression as a transgression and having made amends according to the Teaching. But making the teaching based on the standpoint of a person, he said: "Whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future." "Not eager to train" (na sikkhākāma) means he does not desire, does not aspire to, does not yearn for the three trainings. "Of undertaking the training" (sikkhāsamādānassa) means of the fulfilment of the training. "Does not speak in praise" (na vaṇṇavādī) means he does not speak of the virtue. "At the right time" (kālena) means at the fitting and proper time. The remainder here is clear in meaning.

The Chapter on Ascetics is fourth.

5.

The Chapter on a Lump of Salt

1.

Commentary on the Urgent Discourse

93. In the first discourse of the fifth, "urgent" means pressing. "To be done" means necessary duties. For that which is not necessarily to be done is called a task. That which must inevitably be done is called business. "Very quickly" means with speed upon speed. In "that farmer householder" (tassa kho taṃ), here "taṃ" is merely a particle. "There is not that supernormal power or might" means that supernormal power or that might does not exist. "The day after tomorrow" means on the third day. "Maturing through the seasons" means having undergone seasonal transformation. "Sprouts" means on the third day white shoots have emerged, and when a week has been reached, green shoots appear. "Forms ears" means having reached one and a half months, they have formed ears. "Ripens" means having reached three months, they ripen. Now, because the Buddhas have no need for a householder or for crops, but in the Dispensation they bring this and that simile to show a corresponding person or meaning. Therefore, wishing to show the meaning for which this was brought, showing that, he said beginning with "Just so indeed." That is clear in meaning itself. But here too the training has been spoken of as mixed.

2.

Commentary on the Solitude Discourse

94. In the second, "solitude regarding robes" means the state of being secluded from the mental defilements that arise in dependence on robes. In the remaining two as well, the same method applies. "Hempen garments" means garments of hempen bark cloth. "Mixed garments" means garments of mixed cloth. "Shroud-cloth" means garments discarded from a dead body, or garments made by tying together eraka grass and so on. "Rag-robes" means rags discarded on the ground. "Bark-cloth" means garments made of tree bark. "Cheetah hide" means the hides of cheetah deer. "A cloak of cheetah hide" means that same hide split in the middle; they also call it "together with the hooves." "Kusa-grass garment" means a garment made by tying together kusa grass. The same method applies to bark garments and wood-shaving garments as well. "A blanket of human hair" means a blanket made of human hair. "A blanket of horse-tail hair" means a blanket made of horse-tail hair and so on. "Owl-feather garments" means a garment made by tying together owl feathers.

"Ones who feed on vegetables" means ones who feed on fresh vegetables. "Ones who feed on millet" means ones who feed on millet grain. Regarding wild rice and so on, "wild rice" is a species of paddy that grows by itself in the forest. "Leather scraps" means the refuse discarded by tanners after scraping leather. "Haṭa" is called both moss and aquatic slime and also the gum of kaṇikāra and other trees. "Bran" means rice bran. "Rice scum" means the burnt cooked rice stuck to the rice pot. One takes it from the place where it has been discarded and eats it; they also call it "rice gruel." Sesame flour and so on are well-known indeed. "One who feeds on fallen fruits" means one who feeds on fruits that have dropped. "Granary" means a threshing-floor hall.

"Moral" means endowed with the morality of fourfold purity. "And immorality has been abandoned by him" means the five kinds of immorality have been abandoned. "Holds right view" means one who has accurate view. "Wrong view" means a view that is not exact. "Mental corruptions" means the four mental corruptions. "Attained the highest" means attained the highest in morality. "Attained the core" means attained the core of morality. "Pure" means completely pure. "Established in the core" means established in the core of morality, concentration, and wisdom.

"Just as" means just as for instance. "Accomplished" means complete, filled with fully ripened rice. "He would have it gathered" means he would have it collected together. "He would have it carried away" means he would have it brought to the threshing floor. "Chaff" means husks. "He would have it pounded" means he would have it placed in a mortar and struck with pestles. "Having attained the highest" means having attained the highest state of rice-grain. In the case of "attained the core" and so on too, the same method applies. The remainder is clear in itself. Now, what was said here "immorality has been abandoned by him, wrong view has been abandoned by him" - that should be understood as said with reference to the state of abandonment by the path of stream-entry.

3.

Commentary on the Autumn Discourse

95. In the third, "clear" (viddhe) means become distant through the departure of clouds. "Sky" (deve) means in space. "Having dispelled" (abhivihacca) means having struck down. "When" (yato) means at whatever time. "Stainless" (virajaṃ) means free from the impurity of lust and so on. "Spotless" (vītamalaṃ) because of the very disappearance of those same stains. "Eye of the Teaching" (dhammacakkhuṃ) means the eye of the path of stream-entry that comprehends the Teaching of the four truths. "There is no mental fetter" (natthi taṃ saṃyojanaṃ) means the twofold mental fetter does not exist for him; but it is said that the other too does not exist because of its inability to bring him back again to this world. In this discourse, what is called a non-returner by meditative absorption has been spoken of.

4.

Commentary on the Assembly Discourse

96. In the fourth, "not luxurious" means they are not indulgent in requisites. "Not lax" means they do not take the three trainings loosely. "Having laid down the responsibility for falling away" means "falling away" refers to the five mental hindrances in the sense of going downward; they have laid down the responsibility regarding those. "Forerunners in solitude" means forerunners in the threefold seclusion, that is, seclusion of body, mind, and clinging. "They arouse energy" means they exert the twofold energy. "Of the unattained" means of the unattained distinction termed meditative absorption, insight, path and fruition. The same method applies to the remaining two terms as well. "Their later generation" means co-resident pupils, students, and so on. "Follows the example of what they have seen" means one imitates what was done by the teachers and preceptors. Whatever has been seen by that generation in their teachers and preceptors, one is said to follow the course of that. "This is called, monks, the assembly with excellence" means, monks, this assembly is called one possessing excellent persons.

"Quarrelling" means those in whom quarrel has arisen. "Disputing" means those in whom dispute has arisen. "Quarrel" here is the preliminary part of dispute; transgression by way of physical contact with the hands and so on is called dispute. "Engaging in contention" means having entered upon opposed speech. "With verbal daggers" means harsh speech is called "verbal daggers" in the sense of piercing virtues; with those verbal daggers. "Wounding, they dwell" means piercing, they go about.

"In unity" means together. "Being joyful" means having equally arisen joy. "Blended like milk and water" means become as if milk and water. "With eyes of affection" means with peaceful eyes of friendliness. "Rapture arises" means the fivefold rapture arises. "The body becomes calm" means both the mental body and the material body become free from disturbance. "One whose body is calm" means one whose body is unexcited. "Feels happiness" means one feels bodily and mental happiness. "Becomes concentrated" means it is rightly placed upon the object.

"With large drops" means with big drops. "Mountain grottoes, clefts, and channels" - here, a "grotto" is a mountain area split by water, broken open by water that has obtained the name "ka," which is also called "a ridge" and "a river bend." A "cleft" is a piece of land that has split open when the rain god does not rain for eight months. "Channels" means small watercourses leading to the small pools. "Small pools" means small pits. "Large pools" means large pits. "Rivulets" means small rivers. "Great rivers" means great streams such as the Ganges, the Yamunā, and so on.

5-7.

Commentary on the First Thoroughbred Discourse and Others

97-99. In the fifth, "with factors" means with quality-factors. "Worthy of a king" means worthy of the king, suitable. "Fit for a king's use" means what has come to be for the king's enjoyment. "A factor of the king" means by the evenness of limbs such as forelegs and hind legs and so on, it is reckoned as a factor of the king himself. "Endowed with beauty" means endowed with bodily beauty. "Endowed with strength" means endowed with bodily strength. "Worthy of offerings" means fit to accept almsfood reckoned as oblation. "Worthy of hospitality" means suitable for the meal of a guest. "Worthy of gifts" means suitable for the offering reckoned as a gift of faith by way of relinquishment of the tenfold bases of giving. "Worthy of reverential salutation" means suitable for the raising of joined palms. "An unsurpassed field of merit for the world" means an incomparable place for the growth of merit for the whole world.

"Endowed with beauty" means endowed with the beauty of virtuous qualities. "Endowed with strength" means endowed with the power of energy. "Endowed with speed" means endowed with the speed of knowledge. "Steadfast" means endowed with the strength of knowledge. "Of firm effort" means of steady effort. "Not shirking the responsibility" means one whose responsibility has been established, whose responsibility has been taken up, one so practising: "Without attaining the highest fruition, arahantship, I shall not lay down this responsibility of energy." In this discourse, the path of stream-entry is spoken of by way of the four truths, and the accomplishment in the speed of knowledge is spoken of by means of the path of stream-entry. In the sixth, three paths and three fruitions, and the accomplishment in the speed of knowledge by means of the three paths and fruitions are spoken of. In the seventh, the fruition of arahantship, and the function of the path is spoken of by means of the fruition of arahantship itself. But fruition, since it arises with the speed of impulsion, it is also proper to call it speed.

8.

Commentary on the Discourse on the Book

100. In the eighth, "new" is said with reference to the making. "Cloth" means a garment made of bark-strips. "Middling" means middling in use. "Old" means old through use. "Wiping pots" means cleaning pots. "Immoral" means devoid of morality. "Of his ugliness" means ugliness due to the absence of the beauty of virtuous qualities. "Follow the example of what they have seen" means they imitate what was done by him. "Is not of great fruit" means it is not of great fruit by way of resultant fruit. "Not of great benefit" means not of great benefit by way of resultant benefit only. "Of his being of little value" means of little value by way of resultant value. "Kāsi cloth" means cloth made by spinning thread from three cotton fibres, and that indeed originated in the Kāsi country itself. The remainder is clear in itself. But here morality is spoken of as mixed.

9.

Commentary on the Discourse on the Lump of Salt

101. In the ninth, "in whatever way" means "in whatever way this person." "In that way that" means "in that way that action." This is what is meant - whoever would say thus - "In whatever way he does action, in that way he inevitably experiences its result. For it is not possible to prevent the result of action that has been done. Therefore however much action he does, he inevitably experiences the result of that much." "That being so" means "this being the case." "There is no abiding by the holy life" means whatever action to be experienced in next life was done before the development of the path, because of its being inevitably to be experienced, the holy life, even though lived, is as if not lived. "No opportunity is evident for the complete ending of suffering" means since, this being the case, there is both the accumulation of action and the experiencing of results, therefore by this cause and method no opportunity is evident for the ending of the suffering of the round of rebirths.

"In whatever way to be experienced" means to be known in whatever manner. "In that way he experiences its result" means in that manner he undergoes its result. This is what is meant - That which among the seven impulsions is the first impulsion action, when there is a condition, obtaining its turn for result, is experienced in present life; when there is not, it is called defunct kamma. And that which is the seventh impulsion action, when there is a condition, is experienced in next life; when there is not, it is called defunct kamma. And that which is the five impulsion action in the middle, as long as there is continuation of the round of rebirths, so long it is called to be experienced from one life to another. Among these modes, in whatever manner the action to be known this person does, in that very manner he experiences its result. For in the Commentary it is said that only action that has obtained its turn for result is called action to be experienced accordingly. "That being so, monks, there is abiding by the holy life" means because of the arising of action to be exhausted by the holy life that brings about the elimination of action, there is what is called abiding; the meaning is that what has been lived has been well lived indeed. "Opportunity is evident for the complete ending of suffering" means since, this being the case, through the cessation of volitional activity consciousness by each respective path, the suffering of the round of rebirths does not arise in the future in those various existences, therefore opportunity is evident for the complete ending of suffering.

Now, showing the intrinsic nature of that action to be experienced accordingly, he said beginning with "Here, monks, for a certain one." Therein, "trifling" means limited, little, slight, inferior. "That same" means just similar to that. "Experienced in present life" means that which is to ripen in the present life in that very action, obtaining its turn for result, is experienced in present life. "Not even a little appears" means even a little does not appear in the second individual existence; the meaning is that it does not give even the slightest result in the second individual existence. "How much less a lot" - the intention is: how much less will it give much result? By "undeveloped in body" and so on, a worldling going along in the round of rebirths, devoid of bodily development, is shown. "Limited" means of limited virtue. "Of small self" - "self" is called individual existence; even though that is great, because of the smallness of virtue, he is of small self indeed. "One who dwells in suffering with little" means one who dwells in suffering even through a small evil deed. By "developed in body" and so on, one who has eliminated the mental corruptions is shown. For he is called developed in body through the bodily development reckoned as observation of the body. Or developed in body because of the body having been cultivated. "Developed in morality" means one whose morality has been cultivated. The same method applies to the remaining two terms as well. Or developed in body through the development of the five sense doors. By this, the morality of sense restraint is stated; by "developed in morality," the remaining three kinds of morality. "Not limited" means not of limited virtue. "Great of self" means great because of the greatness of virtue even though the individual existence is small. "One who dwells immeasurably" - this is just a name for one who has eliminated the mental corruptions. For he is called one who dwells immeasurably because of the absence of lust and so on, which are the makers of measure.

"Small" means little. "Water vessel" means a water bowl. "Sheep owner" means the owner of rams. "Sheep butcher" means a slaughterer. "To fine" means to fine by loss of wealth. "Jhāpetuṃ" is also a reading; the meaning is the same. "Or to do as he wishes" means to do as he wishes, so he does. "The price of a ram" means the value-price of a goat. But if he wishes, he gives. If he does not wish, having seized him by the neck, he has him thrown out. The remainder should be understood by the method already stated. But in this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

10.

Commentary on the Discourse on the Dirt Washer

102. In the tenth, "washes" means rinses. "Washes thoroughly" means washes well, washes again and again. "Washes completely" means washes having restrained. "With corruption not blown off" means with faults not removed, with corruption not taken away. "Brittle" means having the intrinsic nature of breaking apart; setting aside the anvil, it breaks with merely being struck by the fist. "A band" means a golden slab. "A necklace" means a neck ornament.

"Higher consciousness" means the consciousness of serenity and insight meditation. "Devoted to" means of one who is developing. "Being mindful" means accomplished in mind. "Of intelligent nature" means of wise nature. Among sensual thoughts and so on, a thought arisen with reference to sensual pleasures is sensual thought. Thoughts associated with anger and violence are called thoughts of anger and violence. Among thoughts of relatives and so on, a thought arisen with reference to relatives by the method beginning with "Our relatives are many and meritorious" is thought of relatives. A thought arisen with reference to the country by the method beginning with "Such and such a country is secure and has plenty of food" is thought of country. A thought arisen thus "Oh, indeed, may others not despise me!" is called thought connected with not being despised. "Only thoughts of the Teaching remain" means thoughts of the Teaching are called thoughts about the ten impurities of insight. "That concentration is neither peaceful" means that insight concentration with remaining thoughts of the Teaching is not peaceful because of the mental defilements not being allayed. "Not sublime" means not unsurpassable. "Not obtained through tranquillity" means not obtained through the cessation of mental defilements. "Not attained to unification" means not having attained to the state of being fully focused. "Reached by forceful suppression and restraint" means restrained by having suppressed and obstructed the mental defilements through exertion, with effort; it has not arisen when the mental defilements have been cut off, but has arisen having obstructed the mental defilements.

"There comes a time, monks" - here "time" means the time of obtaining these five suitable conditions: suitability of climate, suitability of food, suitability of lodging, suitability of persons, and suitability of hearing the Teaching. "When that mind" means at whatever time that insight consciousness. "Stands still internally" means it stands in oneself. For here "internally" means one's own internal. The meaning of internal as object-resort is also fitting. Having abandoned diverse objects, it stands in the single resort of Nibbāna alone - this is what is said. "Settles" means sits down well. "Becomes unified" means it becomes fully focused. "Becomes concentrated" means it is rightly placed. In "peaceful" and so on, it is peaceful through the appeasement of the opposing mental defilements. It is sublime in the sense of being unsurpassable. It is obtained through tranquillity because of being obtained through the cessation of mental defilements. It is attained to unification because of having gone to the state of being fully focused. Because of having arisen when the mental defilements have been cut off, it is not restrained by having suppressed and obstructed the mental defilements with effort - thus it is not reached by forceful suppression and restraint. To this extent, this monk, having turned back, is said to have attained arahantship.

Now, showing the practice of direct knowledge for one who has eliminated the mental corruptions and is mindful, he said beginning with "towards whatever." Therein, "to be realised by direct knowledge" means what is to be made evident by directly knowing. "When there is a basis for mindfulness" means when there is a reason for mindfulness, namely what is termed a former cause and also the various kinds of meditative absorption forming a basis for direct knowledge and so on that are now to be attained. But in detail, this discussion of direct knowledge should be understood according to the method stated in the Visuddhimagga. And "with the elimination of the mental corruptions" and so on here should be understood as said by way of fruition attainment.

11.

Commentary on the Discourse on the Sign

103. In the eleventh as well, "higher consciousness" is the consciousness of serenity and insight meditation. "Three signs" means three causes. "From time to time" means at each time; the meaning is "at the fitting time." In the passage beginning with "from time to time the sign of concentration should be attended to," having observed each particular time, at the fitting time for unified focus, unified focus should be attended to. For unified focus is here said to be the "sign of concentration." Therein, the meaning of the word is - Concentration itself is the sign; thus "sign of concentration." The same method applies to the remaining two terms as well. "Exertion" is a name for energy, and "equanimity" is for the state of neutrality. Therefore, at the fitting time for energy, energy should be attended to; at the fitting time for the state of neutrality, one should remain in the state of neutrality. "There is the possibility that that mind would tend towards idleness" means there is a reason by which that mind would remain in the state of idleness. The same method applies to the others as well. "Were to attend only to the sign of equanimity" - here the meaning is: one would look on with indifference towards the impetus of knowledge. "For the elimination of mental corruptions" means for the purpose of the fruition of arahantship.

"Might prepare a forge" means he should prepare a charcoal pan. "Might light" means having put charcoal in there, having given fire, blowing with a tube, he should kindle the fire. "Might place in the mouth of the forge" means having cleared away the charcoal, he should place it on top of the charcoal, or he should put it into a crucible. "Examines" means he considers the state of being cooked or uncooked.

"Rightly becomes concentrated for the elimination of mental corruptions" means it is rightly placed for the purpose of the fruition of arahantship. For by this much, a monk who has developed insight and attained arahantship is shown. Now, showing the practice of direct knowledge for that one who has eliminated the mental corruptions, he said beginning with "towards whatever." That should be understood by the method already stated above.

The Chapter on the Lump of Salt is fifth.

The second fifty is finished.

3.

The Third Fifty

1.

The Chapter on Enlightenment

1.

Commentary on the Discourse on Before the Highest Enlightenment

104. In the first of the third, "before the enlightenment" means before the enlightenment; what is meant is in the period prior to the attainment of the noble path. "While still unenlightened" means one who had not yet penetrated the four truths. "Being just a Bodhisatta" means being just a being capable of awakening, a being who was just beginning to strive to attain perfect enlightenment; or being just a being attached to, fastened upon, highest enlightenment. For from the time of the success of the resolution through the combination of eight factors at the feet of the Blessed One Dīpaṅkara, the Tathāgata, being attached to perfect enlightenment, fastened upon it, came without ever releasing his effort for the achievement of that, thinking "This must be attained by me." Therefore he is called a Bodhisatta. "Ko nu kho" means "which indeed." "The world" means the world of activities. "Gratification" means a sweet character. "Danger" means a character not to be delighted in. "To that one, to me" means to me, being thus just a Bodhisatta. "The removal of desire and lust, the abandoning of desire and lust" - having come to, referring to, dependent on Nibbāna, desire and lust is removed and abandoned; therefore Nibbāna is called "the removal of desire and lust, the abandoning of desire and lust." "This is the escape from the world" - this Nibbāna, because of being escaped from the world, is called the escape from the world. "As long as" means for however much measure of time. "Directly knew" means I knew through most excellent noble path knowledge. "And knowledge and vision arose in me" - by both these terms, reviewing knowledge is stated. The remainder here is clear in itself.

2.

Commentary on the First Discourse on Gratification

105. In the second, "pursued the quest for gratification" means I pursued for the purpose of the quest for gratification. From when? From the time of Sumedha. "With wisdom" means with path wisdom together with insight. "Well seen" means thoroughly penetrated. By this method the meaning should be understood everywhere. The third is clear everywhere.

4.

Commentary on the Discourse on Ascetics and Brahmins

107. In the fourth, "the goal of asceticism" means the fourfold noble fruition. The other is a synonym for that very thing. Or, by "the goal of asceticism" the four paths, by "the goal of the holy life" the four fruits. However, in all four of these discourses, only the world of aggregates is spoken of.

5.

Commentary on the Discourse on Weeping

108. The fifth was laid down on a particular occasion. On which occasion? On the occasion of the misconduct of the group of six. It is said that they went about singing, dancing, and laughing. The monks reported this to the One of Ten Powers. The Teacher, having had them summoned, began this discourse for the purpose of exhorting them. Therein, "weeping" means crying. "Madness" means the action of a madman. "Childishness" means a task to be done by youngsters. "Teeth-showing laughter" means the laughter with a loud sound of those who show their teeth and clap their hands. "Destruction of the bridge to singing" explains: let there be destruction of the condition for singing for you; abandon singing together with its cause. In the case of dancing too, the same method applies. "Alaṃ" means proper. "For those gladdened by the Teaching, being mindful" - here, "dhamma" is called reason; for those who are good and who are delighted by whatever reason. "A smile is sufficient just for a smile" - when there is that reason for smiling, whatever smile you make, that is for you sufficient just for a smile; having shown the tips of the teeth, it is proper only for showing the mere appearance of delight - this is what is said.

6.

Commentary on the Discourse on Dissatisfaction

109. In the sixth, "of sleep" means of slumber. "There is no satisfaction in the using" means in whatever way one uses it, in that very way one finds delight in it - thus there is no satisfaction. The same method applies to the remaining two terms as well. For if the water in the great ocean were to become liquor, and a drunkard were to be reborn as a fish, even while moving about there and even while lying down there, there would be no satisfaction. In this discourse only the round of rebirths has been spoken of.

7.

Commentary on the Discourse on the Unguarded

110. In the seventh, "is soaked" means is wet. "There is no good death" means because of the conditionality of conception in a realm of misery, it is not charming. "Passing away" is a synonym for that very thing. In the bright side, because of the conditionality of conception in heaven, it is good, charming. But that applies certainly only to the three noble disciples beginning with stream-enterers. The remainder here is clear in itself.

8.

Commentary on the Discourse on the Corrupted

111. In the eighth, "corrupted" means standing having abandoned the natural state. The remainder is the same method as stated in the preceding discourse.

9.

Commentary on the First Discourse on Origin

112. In the ninth, "sources" means causes. "For the arising of actions" means for the purpose of accumulating actions leading to the round of rebirths. "Done through greed" means done by greed. "Blameworthy" means with fault. "That action leads to the arising of actions" means that action leads to the arising, to the accumulation, of other actions too that lead to the round of rebirths. "That action does not lead to the cessation of actions" means but that action does not lead to the purpose of the cessation of actions leading to the round of rebirths. "In the bright side, for the arising of actions" means for the purpose of the arising of actions leading to the end of the round of rebirths. By this method, everything should be understood in meaning.

10.

Commentary on the Second Discourse on Origin

113. In the tenth, "of actions" means of actions leading to the round of rebirths only. "That are a basis for desire and lust" means being the cause of desire and lust. "Referring to" means having come to, with reference to, dependent on. "Desire" means desire as craving. "That which is lust of the mind" means whatever lust, defilement, state of being defiled of consciousness - "this I call a mental fetter," the meaning is "I call it a bondage." "In the bright side, of actions" means of actions leading to the end of the round of rebirths. "One turns away from that" means one turns away from that. Or when the result is known and understood by him, then he turns away from those phenomena and that result. And by this term, insight is spoken of; "having turned away from that" - by this, the path. "Having penetrated with the mind" - by this too, the path itself. "Sees having pierced through with wisdom" means he sees having pierced through with path wisdom together with insight. Thus the meaning should be understood everywhere. But in this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

The Chapter on Enlightenment is first.

2.

The Chapter on Those Bound for the Realm of Misery

1.

Commentary on the Discourse on One Bound for the Realm of Misery

114. In the first of the second, "bound for the realm of misery" means they will go to a realm of misery. "Doomed to Niraya Hell" means they will go to hell. "Without having abandoned this" means without having abandoned this triad of evil qualities beginning with claiming to be a practitioner of the holy life. "Claiming to be a practitioner of the holy life" means one who resembles a practitioner of the holy life, or one who claims thus "I too am a practitioner of the holy life" by not abandoning their deportment. "Accuses" means reviles, abuses, and charges. "There is no fault in sensual pleasures" means there is no fault for one who indulges in objective sensual pleasures through the defilement of sensual desire. "Gulping down" means the state of being drunk, the state of being enjoyed, to be enjoyed with an unsuspecting mind, like the drinking of water by one who is thirsty. In this discourse only the round of rebirths has been spoken of.

2.

Commentary on the Discourse on the Rare

115. In the second, "grateful and thankful" means a person who reciprocates, having known the deed done by him thus "This was done for me by him," having made it known and obvious.

3.

Commentary on the Discourse on the Immeasurable

116. In the third, "to be measured with ease" means easily measured. "To be measured with difficulty" means difficult to measure. "One is unable to measure" means immeasurable. "Arrogant" means with a risen reed; the meaning is one who stands having raised up hollow conceit. "Fickle" means endowed with fickleness such as adorning bowls and so on. "Garrulous" means harsh of mouth. "Of loose speech" means of unrestrained speech. "Unconcentrated" means deprived of unified focus of mind. "With a wandering mind" means with a confused mind, comparable to a stray cow or a wandering deer. "With uncontrolled faculties" means with open faculties. The remainder here is clear in itself.

4.

Commentary on the Discourse on the Imperturbable

117. In the fourth, "he enjoys that" means he enjoys that meditative absorption. "He desires that" means he aspires for that very thing. "And finds happiness on account of it" means he reaches contentment on account of that meditative absorption. "Established therein" means established in that meditative absorption. "Inclined to it" means inclined to that very thing. "Dwelling in it frequently" means dwelling frequently in that. "Is reborn in the company" means arrives at the state of being together; the meaning is that one is reborn in that heavenly world. "Goes to hell" and so on is said with reference to going there on a subsequent occasion, because of not being free from hell and so on. For there is no unwholesome action stronger than his access meditative absorption, by which he might be reborn in a realm of misery immediately after. "But a disciple of the Blessed One" means a certain one among stream-enterers, once-returners, and non-returners. "In that very existence" means right there in the immaterial existence. "Attains final nibbāna" means attains final nibbāna through the final Nibbāna without remainder. "Disparity" means additional exertion. The remainder here should be understood by the method already stated. But in this discourse, for the worldling, the meditative absorption for rebirth is spoken of; for the noble disciple, that same meditative absorption for rebirth and the meditative absorption forming a basis for insight are spoken of.

5.

Commentary on the Discourse on Failure and Accomplishment

118. In the fifth, "failure in morality" means the state of having failed in morality. In the remaining two as well, the same method applies. "There is not what is given" - he speaks with reference to the absence of fruit of what is given. "What is sacrificed" is called a great sacrifice. "What is offered" - a present of honour is intended. He rejects that both too with reference to the very absence of fruit. "Of good and bad actions" means of good and bad actions; the meaning is of wholesome and unwholesome actions. "Fruit" and "result" - whatever is called "fruit" or "result," he says that does not exist. "There is not this world" - for one established in the other world, this world does not exist; "there is not the other world" - even for one established in this world, the other world does not exist; he shows that all are annihilated right there in each place. "There is not mother, there is not father" - he speaks with reference to the absence of fruit of right practice and wrong practice towards them. "There are no spontaneously reborn beings" - he says that there are no such beings who, having passed away, are reborn. "Accomplishment" means fulfilment. "Accomplishment in morality" means the state of morality being complete and without deficiency. In the remaining two as well, the same method applies. "There is what is given" and so on should be understood by the method opposite to what was stated.

6.

Commentary on the Apaṇṇaka Sutta

119. In the sixth, "unmistakable die" means a die endowed with six flat surfaces. "A fortunate realm, a heavenly world" means a certain heavenly world among the Cātumahārājika gods and so on. In this discourse, both morality and right view have been spoken of as mixed. The seventh is clear in itself.

8.

Commentary on the First Discourse on Purity

121. In the eighth, "purities" means states of being pure. "Bodily purity" means the state of being pure at the body door. In the remaining two as well, the same method applies. However, in these four discourses in succession, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.

9.

Commentary on the Second Discourse on Purity

122. In the ninth, "internally" means one's own internal. "Sensual desire" means the mental hindrance of sensual desire. The same method applies in the case of anger and so on too. The remainder here is just the method already stated above. In the verse, however, "pure in body" means pure at the body door, or pure by body. In the remaining two as well, the same method applies. "One who has washed away evil" means one who stands having removed and washed away all evil. By this discourse and by the verse too, only one who has eliminated the mental corruptions is spoken of.

10.

Commentary on the Moral Perfection Sutta

123. In the tenth, "moral perfections" means states of being a sage. "Bodily moral perfection" means the state of being a sage, the state of being good, the state of being wise at the body door. In the remaining two as well, the same method applies. "This is called, monks, bodily moral perfection" means this abandoning of the threefold bodily misconduct is called bodily moral perfection. Furthermore, the threefold bodily good conduct is also bodily moral perfection, likewise 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 is bodily moral perfection, the abandoning of desire and lust for the body is bodily moral perfection, the cessation of bodily activity - the attainment of the fourth meditative absorption - is bodily moral perfection. In the case of verbal moral perfection too, the same method applies.

Here, however, this is the distinction - just as here it is the attainment of the fourth meditative absorption, so there the cessation of verbal activity - the attainment of the second meditative absorption - should be known as verbal moral perfection. In the case of mental moral perfection too, having understood the meaning by this very method, the cessation of mental activity - the attainment of the cessation of perception and feeling - should be known as mental moral perfection. "A sage in body" means a sage who is highest and pure at the body door, or a sage by body. In the remaining two as well, the same method applies. "One who has abandoned all" means one who has eliminated the mental corruptions. For one who has eliminated the mental corruptions is called one who has abandoned all.

The Chapter on Those Bound for the Realm of Misery is second.

3.

The Chapter on Kusinārā

1.

Commentary on the Discourse on Kusinārā

124. In the first of the third, "at Kusinārā" means in the city so named. "In the Baliharaṇa jungle thicket" means in the jungle thicket so named. There, it is said, they bring offerings for the purpose of making offerings to beings; therefore it is called "Baliharaṇa." "If he wishes" means if he desires. "With own hand" means with his own hand. "Serves" means he causes him to refuse by speech saying "enough, enough" and by hand gesture. "It is good indeed that me this" means "it is good indeed that this one me." "Greedy" means bound by the greed of craving. "Infatuated" means infatuated by the infatuation of craving itself. "Transgressing" means one who proceeds having swallowed and brought to completion through craving. "Without wisdom of escape" means one who, having abandoned desire and lust, having collected, consumes - he is called one with wisdom of escape; this one is not like that, he consumes together with desire and lust - thus he is without wisdom of escape. The bright side should be understood by the reverse of what has been stated. But it should be understood that thoughts of renunciation and so on are here spoken of as mixed.

2.

Commentary on the Discourse on Quarrel

125. In the second, "abandoned" means they abandon. "Made abundant" means they do again and again. Here too the three applied thoughts were spoken of in a mixed manner.

3.

Commentary on the Discourse on the Gotamaka Shrine

126. In the third, "in the Gotamaka shrine" means in the abode of the demon Gotamaka. For the Tathāgata, during the first twenty years after enlightenment, sometimes at the Cāpāla shrine, sometimes at the Sārandada, sometimes at the Bahuputta, sometimes at the Gotamaka - thus for the most part he dwelt in shrines of the gods. But at this time he dwelt in dependence on Vesālī, at the dwelling place of the demon Gotamaka. Therefore it was said - "in the Gotamaka shrine." "Said this" means he spoke this discourse beginning with "having directly known, I."

And it should be understood that this discourse was spoken by the Blessed One on an occasion of arising. On which occasion of arising? On the occasion of arising of the Mūlapariyāya. It seems that many who had gone forth as brahmins, in dependence on the word of the Buddha learnt by themselves, having generated the vanity of knowledge, did not go to the hall for hearing the Teaching - "The perfectly Self-awakened One, when teaching, will speak only what is known by us, not what is unknown." The monks reported to the Tathāgata. The Teacher, having had those monks summoned, having obtained their verbal acknowledgment, taught the Mūlapariyāya. Those monks could see in the teaching neither the place from which it came nor the place to which it went. Not seeing, they thought "The perfectly Self-awakened One speaks only what comes to his mouth, thinking 'my talk is going forth.'" The Teacher, having known their minds, began this discourse.

Therein, "having directly known" means having known, having penetrated, having made evident - "these are the five aggregates, the twelve sense bases, the eighteen elements, the twenty-two faculties, the four truths, the nine causes, the seven contacts, the seven feelings, the seven volitions, the seven perceptions, the seven consciousnesses" - and likewise - "these are the four establishments of mindfulness" - by this method, having known those various phenomena, having penetrated, having made them directly evident - this is the meaning. "With a source" means having made it with a condition, I speak, not without a condition. "With the wondrous effect of liberation" means having made it with the wondrous effect of liberation by the removal of what is opposed, I speak, not without the wondrous effect of liberation. "And it is enough for you" means and it is proper for you. "For contentment" means the meaning is that it is proper for you, who recollect by virtue the three jewels - "The Blessed One is the perfectly Self-awakened One, well proclaimed is the Teaching, the Community is practicing well" - to have contentment. The same method applies to the remaining two terms as well.

"Trembled" means it trembled in six ways. For such an earthquake also occurred at the seat of enlightenment. It seems that when the Bodhisatta ascended the seat of enlightenment from the southern direction, the southern side was as if reaching down below to Avīci, and the northern side was as if rising up and striking the highest point of existence. When he went to the western direction, the western side was as if reaching down below to Avīci, and the eastern side was as if rising up and striking the highest point of existence. When he went to the northern direction, the northern side was as if reaching down below to Avīci, and the southern side was as if rising up and striking the highest point of existence. When he went to the eastern direction, the eastern side was as if reaching down below to Avīci, and the western side was as if rising up and striking the highest point of existence. The Bodhi tree too was as if once reaching down below to Avīci, and once rising up and striking the highest point of existence. On that day too, thus in six ways the great earth of the thousandfold world-system trembled.

4.

Commentary on the Discourse on Bharaṇḍu the Kālāma

127. In the fourth, "kevalakappan" means almost the whole. "Anvāhiṇḍanto" means wandering about. "Nāddasā" means for what reason did he not see? This Bharaṇḍu Kālāma, it is said, was going about eating the best almsfood of the Sakyans. Having known that when the time came to arrive at his dwelling place, a teaching of the Teaching would arise, the Blessed One determined thus, so that no other public rest-house was apparent. Therefore he did not see one. "Purāṇasabrahmacārī" means a former fellow in the holy life. He, it is said, was in that very hermitage at the time of Āḷāra Kālāma; with reference to that, he said thus. "Santharaṃ paññāpehī" means "spread what is to be spread"; this is the meaning. "Santharaṃ paññāpetvā" means having prepared a bed-sheet on an allowable small bed. "Declares the full understanding of sensual pleasures" means herein, full understanding is transcendence; therefore he declares the first meditative absorption as the transcendence of sensual pleasures. "Not the full understanding of material forms" means he does not declare the immaterial-sphere meditative attainment, which is the transcendence of material forms. "Not the full understanding of feelings" means he does not declare Nibbāna, which is the transcendence of feelings. "Niṭṭhā" means destination, accomplishment. "Udāhu puthu" means or are there different ones.

5.

Commentary on the Hatthaka Discourse

128. In the fifth, "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. But here in the sense of beautiful. Therefore, "when the night was far advanced" means "on a desirable, pleasant, agreeable night" is what is said. "With surpassing beauty": here the word "abhikkanta" is in the sense of handsome, and 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 seen in the sense of skin. Therefore, "with surpassing beauty" means with handsome skin, of desirable colour, with agreeable colour - this 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, will approach," 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 "Venerable sir, the Venerable Anuruddha's co-resident pupil named Bāhiya 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. But here 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 such passages as "This is trustworthy of Master Gotama, as is natural for a Worthy One, a Perfectly Self-awakened One," 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 jetavanaṃ" here, the meaning is "completely, all around, Jeta's Grove."

"Having illuminated" means having pervaded with radiance. "On sand" means on smooth sand. "Does not stand firm" means does not become established. "Gross" - for when a Brahma deity is to become established on the earth, it is proper to create a gross body, or earth; therefore he spoke thus. "Teachings" - by this he shows the word of the Buddha previously learnt. "Were not occurring" means the words confused through recitation had indeed declined. "Discontent" means without turning back, without longing.

"With seeing" means with seeing by means of eye-consciousness. "With attending upon" means with attending upon with the four requisites. "Higher morality" means the tenfold morality. For that, with reference to the five precepts, is called "higher morality." "Has gone to Aviha" indicates "I have been reborn in the Aviha Brahma world."

6.

Commentary on the Kaṭuviya Discourse

129. In the sixth, "near the fig tree at the cattle market" means near the fig tree that had arisen at the place of sale of cows. "Devoid of gratification" means devoid of gratification due to the absence of the happiness of meditative absorption. "Seeking gratification externally" means seeking gratification externally by way of the happiness of the types of sensual pleasure. "Impure" means leftover. "With verminous odour" means with the foul odour reckoned as wrath. "Soaked" means wet. "Flies" means the flies of mental defilements. "Will not fall upon" means having risen up, will not pursue. "Will not devour" means having pursued, will not eat. "Attained a sense of urgency" means he became a stream-enterer.

"Made impure" means made leftover. "Is far" means is distant. "A partaker of vexation only" means a partaker of suffering only. "Wanders about" means walks about, goes. "Imprudent" means unwise. In this discourse only the round of rebirths has been spoken of; in the verses, the round of rebirths and the end of the round of rebirths have been spoken of. In the seventh, only the round of rebirths has been spoken of.

8.

Commentary on the Second Anuruddha Discourse

131. In the eighth, "this is conceit in you" means this is your conceit grown ninefold - that is the meaning. "This is restlessness in you" means this is your restlessness, the state of consciousness being agitated. "This is remorse in you" means this is your remorse.

9.

Commentary on the Concealed Discourse

132. In the ninth, "are conducive" means they are led out. "Is conducive when concealed" means having become concealed, it is led out. "Shines when unveiled" - here, the fourfold unveiling should be known as: from one side, from both sides, from oneself, and from every aspect. Therein, unveiled from one side is called the training rule not shared with others. Unveiled from both sides is called the training rule common to both. Unveiled from oneself is called the quality of the Teaching that has been attained. Unveiled from every aspect is called the three Canons of the Buddha's teaching.

10.

Commentary on the Inscription Discourse

133. In the tenth, "repeatedly" means constantly, continuously. "Roughly" means strongly, harshly. "Harshly" means with harsh speech. The meaning is even when spoken to having made it strong, having made it harsh. "Disagreeably" means with what does not cling to the mind, with what does not increase it. "Is connected" means is joined together. "Is in harmony" means is continuous. "Is friendly" means goes to unity. The remainder is clear everywhere.

The Chapter on Kusinārā is third.

4.

The Chapter on a Warrior

1.

Commentary on the Warrior Discourse

134. In the first discourse of the fourth, "lives on war" means a warrior. "Worthy of a king" means suitable for the king. "Fit for a king's use" means the king's enjoyment and use. "Is reckoned as a factor" means because of being inevitably desirable, like a hand or like a foot, it is reckoned as a factor. "One who shoots far" means he shoots an arrow far - in water to the distance of one usabha, on dry ground to the distance of eight usabhas, or beyond that. For the warrior of Duṭṭhagāmaṇi Abhaya shot an arrow to the distance of nine usabhas, and the Bodhisatta in his final existence to the measure of a yojana. "One who shoots as quickly as lightning" means one who shoots without missing, or the meaning is one able to pierce lightning in the interval of a flash of lightning. "One who breaks open a great body" means one able to pierce through even a hundred planks bound together, even a hundred buffalo hides, a copper plate as thick as a thumb, a board of asana wood four finger-breadths thick, a board of udumbara wood a span thick, and even a sand cart lengthwise - this is the meaning. "Whatever materiality" and so on has been explained in detail in the Visuddhimagga. "This is not mine" and so on is stated by way of rejecting craving, conceit, and wrong view. "Sees with right wisdom" means he sees rightly, by cause, by reason, with path wisdom together with insight. "Breaks open" means he breaks open by the path of arahantship.

2.

Commentary on the Assembly Discourse

135. In the second, "disciplined by rote" means disciplined without having asked - a badly disciplined assembly. "Disciplined by counter-questioning" means disciplined by having asked - a well-disciplined assembly. "Disciplined by measure" means disciplined by way of measure; the meaning is an assembly disciplined having known the measure. But in the Pāḷi text "yāvatajjhā," the meaning is "up to the disposition"; it is said to be an assembly disciplined having known the disposition. The third is clear in itself.

4.

Commentary on the Arising Discourse

137. In the fourth, "the principle of the causal relationship of phenomena" means the stability of intrinsic nature. "The cosmic law of phenomena" means the fixed order of intrinsic nature. "All activities" means activities of the four planes. "Impermanent" means impermanent in the sense of non-existence after having been. "Suffering" means suffering in the sense of constant oppression. "Non-self" means non-self in the sense of being beyond control. Thus in this discourse, the three characteristics have been spoken of in combination.

5.

Commentary on the Hair Blanket Discourse

138. In the fifth, "of woven cloths" is the genitive case used in the reflexive sense; the meaning is cloths woven with threads. "Hair blanket" means a blanket woven of human hair. "Of the doctrines of various ascetics and brahmins" - this too is the genitive case used in the reflexive sense. "The worst" means the last, the lowest. "Foolish man" means a hollow man. "Obstructs" means prevents. "A trap set up" means one should lay a fish-trap. The sixth and seventh are of manifest meaning only.

8.

Commentary on the Inferior Horse Discourse

141. In the eighth, "inferior horse" means a young horse. "This I say is his speed" means this I say is his speed of knowledge. "This I say is his beauty" means this I say is his beauty of virtues. "This is his height and girth" means this I say is his state of loftiness and state of completeness.

9.

Commentary on the Assaparassa Discourse

142. In the ninth, "thoroughbred horse" means a thoroughbred among horses. "Thoroughbred person" means a thoroughbred among persons; the meaning is a person among persons. In this discourse, three paths and fruits have been spoken of. Therein, this one should be understood as endowed with the speed of knowledge through the three paths.

10.

Commentary on the Thoroughbred Horse Discourse

143. In the tenth, "good" means of good quality. "Thoroughbred horse" means a horse that knows what has a reason and what has no reason. In the case of thoroughbred persons too, the same method applies. In this discourse, the fruition of arahantship is spoken of. Therein, this one should be understood as endowed with the speed of knowledge through the path of arahantship.

11.

Commentary on the First Peacock Feeding Ground Discourse

144. In the eleventh, "of absolute goal" means one whose goal has gone beyond the end, one whose goal is unshakable, one whose goal is everlasting - this is the meaning. The remainder is similar.

12.

Commentary on the Second Peacock Feeding Ground Discourse

145. In the twelfth, "with the wonder of supernormal power" means with the wonder of succeeding. "With the wonder of mind-reading" means with the wonder of talk and repeated talk, having pointed out and having cited.

13.

Commentary on the Third Peacock Feeding Ground Discourse

146. In the thirteenth, "with right view" means with right view for the purpose of fruition attainment. "With right knowledge" means with fruition knowledge. "With right liberation" means with the remaining qualities of fruition attainment. In these three discourses also, only one who has eliminated the mental corruptions is spoken of.

The Chapter on Warriors is fourth.

5.

The Chapter on the Auspicious

1-9.

Commentary on the Unwholesome Discourse and so on

147-155. In the first discourse of the fifth, "deposited as if carried there" means as if having been brought and placed. In the second, "with what is blameable" means with what is faulty. In the third, "unevenly" means with stumbling. "Evenly" means without stumbling. In the fourth, "with what is impure" means with what is like excrement, unpurified, unclean. "With what is pure" means with what is purified, clean. The fifth and so on are of manifest meaning only.

10.

Commentary on the Forenoon Discourse

156. In the tenth, regarding "a good constellation" and so on: on whatever day the three states of good conduct are fulfilled, that day is called one that has obtained a conjunction of the planets; because of that, it is said that for him it is always called "a good constellation." That very day is called one on which a blessing has been made; because of that, it is said that for him it is always "a good blessing." His daybreak too is always a good daybreak indeed, his rising from bed too is a good rising indeed, his moment too is a good moment indeed, his instant too is a good instant indeed. And here, a period of time the measure of ten finger-snaps is called a moment; a period of time of ten such moments is called an instant; a period of time of ten such instants is called a moment-instant; ten times that is called a second; ten times that is called a moment-second - this classification should be known. "Well-sacrificed among the practitioners of the holy life" means on whatever day the three kinds of good conduct are fulfilled, then a gift given to those of the foremost conduct is called well-sacrificed. "Auspicious is bodily action" means the bodily action performed by him on that day is called bodily action of growth. The same method applies to the remaining terms as well. "Having done auspicious deeds" means having done bodily action and so on connected with growth. "They obtain auspicious benefits" means one obtains only auspicious benefits of growth. The remainder is clear in itself.

The Chapter on Blessings is fifth.

The third fifty is finished.

6.

Commentary on the Naked Ascetic Chapter

157-163. "The rough practice" in the subsequent passages from here means strong, hard, firm grasping through the influence of greed. "Scorched" means well burnt, heated, and tormented through the influence of the pursuit of self-mortification. "Middle" means neither hard nor burnt, existing in the middle. "A naked ascetic" means clotheless, naked. "Of loose habits" means of unrestrained conduct; devoid of the conduct of worldly sons of good family in matters of defecation and so on, he defecates while just standing, urinates while just standing, eats hard food, and eats soft food. "Licking his hands" means when almsfood on his hand is finished, he licks his hand with his tongue; even having defecated, perceiving his hand itself as a stick, he scrapes it with his hand. When told "Come, venerable sir" for the purpose of receiving almsfood, he does not come - thus he is "not one who comes when asked 'Come, venerable sir.'" Even when told "Then stop, venerable sir," he does not stop - thus he is "not one who stops when asked 'Stop, venerable sir.'" Both of those, it is said, he does not do, thinking "this person's word will have been carried out." "Brought to him" means almsfood taken and brought beforehand. "Specifically prepared" means almsfood announced thus: "This was prepared dedicated to you." "An invitation" means even almsfood to which he has been invited thus: "Please enter such and such a family or street or village" - he does not consent to, he does not accept. "Not from the mouth of a pot" means he does not accept even almsfood being given having been taken out from a pot. "Not from the mouth of a bowl" means a "kaḷopī" is a cooking pot or a hand-basket; from that too he does not accept. Why? "In dependence on me, the pots and bowls receive a blow from a ladle." "Not across a threshold" means he does not accept what is being given having made a threshold as an intermediary. Why? "This one, in dependence on me, receives the function of being an intermediary." In the case of a stick and a pestle too, the same method applies. "From two" means when two are eating, if one rises and gives, he does not accept. Why? Because "there is an obstacle to a mouthful."

But in the passages beginning with "not from a pregnant woman" and so on, the child in the womb of a pregnant woman suffers; for a nursing woman, there is an obstacle to milk for the child; for a woman who has gone among men, there is an obstacle to delight - thus he does not accept. "From where food has been collected" means at meals prepared by collecting. During a time of famine, it is said, disciples of the naked ascetics, for the sake of the naked ascetics, having instigated people here and there to give rice-grain and so on, cook food; a superior naked ascetic does not accept from that. "Not where a dog" means where a dog is standing by thinking "I shall obtain almsfood," he does not accept what has been brought without giving to it there. Why? Because there is an obstacle to almsfood for this one. "Swarming" means moving in swarms and swarms. For if, having seen a naked ascetic, people enter the food-house thinking "we shall give almsfood to this one," and as they enter, flies that were hidden in the mouths of bowls and so on fly up and move about in swarms, he does not accept almsfood brought from there. Why? "In dependence on me, an obstacle to the feeding ground of the flies has arisen."

"Rice-water" means sour gruel made from the ingredients of all kinds of grain. And here, only the drinking of liquor is blameworthy, but this one perceives all of them as blameworthy. "A one-house man" means one who, having obtained almsfood at just one house, turns back. "A one-morsel man" means one who sustains himself with just one morsel. In the case of "a two-house man" and so on too, the same method applies. "With even one small dish" means with one small dish. A "datti" is a small bowl in which they place the choicest almsfood and keep it. "Once a day" means with an interval of one day. "Once a fortnight" means with an interval of a fortnight. "Eating food in rotation" means eating food by turns; food that comes by turns of days, thus: by a turn of one day, by a turn of two days, by a turn of seven days, by a turn of a fortnight. "One who feeds on vegetables" and so on are of already stated meaning.

"One who stands upright" means one who stands upward. "Devoted to the striving of squatting" means engaged in the energy of squatting; even when going, he goes by squatting and hopping up again and again. "One who lies on thorns" means he drives iron thorns or natural thorns into the ground, spreads a hide over them, and performs standing, walking, and so on there. "Sleeping place" means even when lying down, he makes his sleeping place right there. "The evening being the third" means three times including the evening. In the morning, at midday, and in the evening - thinking "I shall wash away evil" three times a day, he dwells devoted to the practice of going down into the water.

"Observing the body in the body" and so on should be understood in the manner already stated below in the commentary on the Book of Ones. "This is called, monks, the middle practice" means, monks, this should be understood as the middle practice that has not approached the two extremes of the pursuit of sensual happiness and the pursuit of self-mortification, or that is liberated from the extremes of eternalism and annihilationism.

The Chapter on Naked Ascetics is sixth.

7-8.

Commentary on the Consecutive Repetitions Chapter and so on

164-184. "Approving" means of the same disposition. "Of lust" means of lust for the five strands of sensual pleasure. "For the direct knowledge" means for the purpose of directly knowing. By the three concentrations beginning with "emptiness concentration" and so on, only insight has been spoken of. For insight obtains these names because of the absence of adherence to permanence, the sign of permanence, aspiration for permanence, and so on. "For the full understanding" means for the purpose of fully understanding. The same method applies to the remaining terms as well.

The repetition chapters and so on are finished.

In the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya,

The exposition of the Book of Threes is completed.