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 Fours

1.

The First Fifty

1.

The Chapter on Bhaṇḍagāma

1.

Commentary on the Discourse on the Understood

1. In the first discourse of the Book of Fours, "through not understanding" means through not awakening to, through not knowing. "Through not penetrating" means through not penetrating, through not realising directly. "For a long course" means for a long time. "Has been run through" means run through by way of going from existence to existence. "Has been wandered through" means wandered through by way of going and coming again and again. "By me as well as by you" means by me and by you. Or alternatively, "has been run through and wandered through" - the meaning here should be understood thus: the running through and the wandering through was for me as well as for you. "Of a noble one" means of one who is faultless. "Morality, concentration, and wisdom" - but these three things should be known as associated with the path and its fruition only; by the name "liberation," fruition alone is described. "Craving for existence" means craving in existences. "Conduit to existence" means the rope of existence. This is indeed a name for craving. For just as oxen are led by tying around the neck, beings are led by that to this and that existence; therefore it is called "the conduit to existence."

"Unsurpassed" means supramundane. "Who makes an end of suffering" means one who makes an end of the suffering of the round of rebirths. "The one with vision" means one with vision through five eyes. "Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements. This was his first final Nibbāna at the seat of enlightenment; but afterwards he attained final Nibbāna through the Nibbāna element without residue of clinging between the twin Sal trees - thus he concluded the teaching according to the sequence of connection.

2.

Commentary on the Discourse on the Fallen

2. In the second, "fallen" means fallen down, passed away. "Not fallen" means not fallen down, established. Therein, the mundane public is called fallen indeed; stream-enterers and so on are called fallen at the moment of arising of mental defilements; one who has eliminated the mental corruptions is called absolutely established.

"Those who have passed away fall" means those who have passed away, they are said to fall. "The fallen" means those who have fallen, they are said to have passed away. Because of having passed away they have fallen, because of having fallen they have passed away - this is the meaning. "Greedy" means infatuated with lust. "Come back again" means they are said to have come again to birth, again to ageing, again to illness, again to death. "The function done" means the function to be done by the four paths has been done. "Delighted in the delightful" means delighted in the kinds of virtuous qualities fit to be delighted in. "Through happiness, happiness is attained" means through happiness, happiness has been followed upon, attained. Through human happiness, divine happiness; through the happiness of meditative absorption, the happiness of insight; through the happiness of insight, the happiness of the path; through the happiness of the path, the happiness of fruition; through the happiness of fruition, the happiness of Nibbāna has been attained, realised - this is the meaning.

3.

Commentary on the First Discourse on the Dug Up

3. The third is as already stated in the commentary on the Book of Twos. In the verses, however, "one who is blameworthy" means one who is fit to be blamed. "Blames" means censures. "One who is praiseworthy" means one who is fit to be praised. "He gathers misfortune with his mouth" means whoever has so proceeded, by that mouth he is said to gather misfortune. "By that misfortune he finds no happiness" means by that misfortune he does not obtain happiness. "Together with all, together with oneself" means whatever defeat together with all one's own wealth and with oneself, that is only an insignificant misfortune - this is the meaning. "He who towards the Fortunate Ones" means whoever would corrupt his mind towards persons who have come to the right path, this corruption of mind alone is a greater misfortune than that. Now, showing its greater nature, he said beginning with "a hundred thousand" and so on. Therein, "a hundred thousand" means a hundred thousand by the nirabbuda calculation. "Thirty-six" means another thirty-six nirabbudas. "And five" means five abbudas by the abbuda calculation. "He who blames the noble ones" means whoever, blaming the noble ones, is reborn in hell, therein such is the measure of the life span.

4.

Commentary on the Second Discourse on the Dug Up

4. In the fourth, regarding "towards mother and father" and so on: Mittavindaka is said to have proceeded wrongly towards his mother, Ajātasattu is said to have proceeded wrongly towards his father, Devadatta is said to have proceeded wrongly towards the Tathāgata, Kokālika is said to have proceeded wrongly towards a disciple of the Tathāgata. "And much" means much indeed. "Generates" means obtains. "By that" means by that unrighteous conduct reckoned as wrong practice. "After death" means having gone from here. "Goes to a realm of misery" means is reborn in a certain one among hell and so on. The same method applies to the bright side as well.

5.

Commentary on the Discourse on With the Stream

5. In the fifth, "goes along with the stream" means one who goes along with the stream. "Goes against the stream" means one who goes against the stream by the practice opposed to the stream of mental defilements. "Of established self" means of stable intrinsic nature. "One who has crossed over" means one standing having crossed over the mental flood. "Gone beyond" means gone to the far shore. "Stands on dry ground" means stands on the dry ground of Nibbāna. "Brahmin" means the foremost, faultless one. "Here" means in this world. "Indulges in sensual pleasures" means indulges in objective sensual pleasures through defilement sensual pleasures. "Does evil action" means does evil action such as killing living beings and so on. "Does not do evil action" means does not do the five hostile actions. "This is called, monks, one of established self" means this non-returner person is called one of established self because of not returning again to that world by way of conception in rebirth.

"Afflicted by craving" means afflicted by craving, overpowered by it; or having gone into craving, plunged into it. "A trainee complete" means established in the fulfilment of the training. "Not subject to decline" means of a nature that has not fallen away. "Having attained mastery of mind" means having attained the state of mastery over consciousness. One of such a kind is one who has eliminated the mental corruptions, but here a non-returner is spoken of. "With concentrated faculties" means with the six faculties concentrated. "Higher and lower" means high and low, highest and lowest; the meaning is wholesome and unwholesome. "Having understood" means having come together with knowledge. "Scattered" means demolished or burnt. "One who has fulfilled the holy life" means one established having dwelt the holy life of the path. "One who has reached the end of the world" means one who has gone to the end of the threefold world. "One who has gone beyond" means one who has gone beyond in six ways. Here only one who has eliminated the mental corruptions is spoken of. Thus in both the discourse and the verses, only the round of rebirths and the end of the round of rebirths are spoken of.

6.

Commentary on the Discourse on One of Little Learning

6. In the sixth, "not possessed of" means not having attained. Among "discourse" and so on, the two Vibhaṅgas, the Niddesa, the Khandhakas, and the Parivāra, and in the Suttanipāta the Maṅgala Sutta, the Ratana Sutta, the Nālaka Sutta, and the Tuvaṭaka Sutta, and also any other word of the Tathāgata named "sutta" should be understood as "discourse." All discourses containing verses should be understood as "mixed prose and verse"; in particular, in the Saṃyutta the entire Sagāthāvagga too. The entire Abhidhamma Piṭaka, discourses without verses, and whatever other word of the Buddha not included in the eight factors - that should be understood as "explanation." The Dhammapada, the Theragāthā, the Therīgāthā, and the pure verses in the Suttanipāta not named as suttas should be understood as "verse." The eighty-two discourses connected with verses born of pleasure and knowledge should be understood as "inspired utterance." The one hundred and ten discourses proceeding in the manner beginning with "This was said by the Blessed One" should be understood as "thus-it-is-said." The five hundred and fifty birth stories beginning with the Apaṇṇaka Jātaka should be understood as "birth story." All discourses connected with wonderful and marvellous phenomena, proceeding in the manner beginning with "Monks, there are these four wonderful and marvellous qualities in Ānanda" should be understood as "wonderful phenomena." The Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājaniya, Mahāpuṇṇama Sutta and so on - all discourses asked about having gained inspiration and satisfaction again and again should be understood as "catechism." "Not having understood the meaning, not having understood the Teaching" means not having known both the commentary and the canonical text. "Practising in accordance with the Teaching" means he has not entered upon the preliminary practice together with morality, which is the teaching conforming to the ninefold supramundane Teaching. By this method, the meaning should be understood in all instances. But here in the first instance, one of little learning and immoral is spoken of; in the second, one of little learning who has eliminated the mental corruptions; in the third, one very learned and immoral; in the fourth, one very learned who has eliminated the mental corruptions.

"Unconcentrated in morality" means one who does not fulfil the moral precepts. "Regarding morality and regarding learning" means with respect to the morality aspect and with respect to the learning aspect, they censure him thus: "This one is immoral and of little learning" - this is the meaning. "His learning is fulfilled" means because that person has accomplished the function of learning by that learning, therefore his learning is said to be fulfilled. "His is not fulfilled" means because the function of learning has not been accomplished, it is not fulfilled. "A bearer of the Dhamma" means one who is the support for the teachings that have been heard. "Wise" means possessing great wisdom. "Like a gold coin of Jambu river gold" means jambunada is called natural gold; like a gold coin of that jambunada gold, like a small gold vessel measuring five gold pieces - this is the meaning.

7.

Commentary on the Discourse on the Beautiful

7. In the seventh, "learned" means endowed with lucidity of wisdom. "Disciplined" means endowed with the removal of defilements, well-disciplined. "Confident" means endowed with self-confidence, with knowledge accompanied by pleasure. "Bearers of the Teaching" means those who are the support for the teachings that have been heard. "A monk accomplished in morality" - although in the verse only one quality is spoken of for each individual, all qualities are fitting for all of them.

8.

Commentary on the Discourse on Self-Confidence

8. In the eighth, "grounds of self-confidence" - here, self-confidence is the opposite of timidity; this is the name for the knowledge accompanied by arisen pleasure in one who reviews the absence of timidity regarding the four positions. "A distinguished position" means the foremost position, the highest position. Or the former Buddhas are distinguished ones (āsabhā), and "their position" is the meaning. Furthermore, the chief of a hundred cattle is a bull (usabha), the chief of a thousand cattle is a great bull (vasabha). Or the chief of a hundred cattle pens is a bull (usabha), the chief of a thousand cattle pens is a great bull (vasabha); the foremost of all cattle, enduring all dangers, white, pleasing, bearing great burdens, unshakeable even by the sounds of a hundred thunderbolts - a leading bull (nisabha); he is what is intended here as the bull (usabha). For this too is a synonymous expression for that. "Of the bull, this" - thus "distinguished" (āsabhaṃ). "Position" means the defining, having pressed down the earth with four feet. But "this is like the distinguished" - thus "distinguished" (āsabhaṃ). For just as the bull designated as a leading bull, having pressed down the earth with four feet, stands in an unshakeable position, so too the Tathāgata, having pressed down the ground of the eight assemblies with the four feet of self-confidence, stands in an unshakeable position, unshakeable by any adversary or enemy in the world including its gods. Standing thus, he acknowledges that distinguished position, approaches it, does not reject it, attributes it to himself. Therefore it was said "acknowledges a distinguished position."

"In assemblies" means in the eight assemblies. "Roars the lion's roar" means he roars the foremost roar, the fearless roar, or he roars a roar similar to a lion's roar. This meaning should be shown by means of the Sīhanāda Sutta. Or just as a lion is called a lion because of enduring and because of striking, so too the Tathāgata is called a lion because of enduring worldly adversities and because of striking down the doctrines of others. The roar of the lion thus described is the lion's roar. Therein, just as a lion, endowed with the strength of a lion, confident everywhere, with terror gone, roars the lion's roar, so too the Tathāgata-lion, endowed with the powers of the Tathāgata, confident in the eight assemblies, with terror gone, roars the lion's roar accomplished with the beauty of various kinds of teaching by the method beginning with "thus is materiality." Therefore it was said "roars the lion's roar in assemblies."

"Sets in motion the divine wheel" - here "divine" (brahma) means the foremost, the highest, the pure. Now this word "wheel" (cakka) -

For in "There are these four wheels, monks, endowed with which for gods and humans" and so on, this is seen in the sense of success. In "wheels have arisen on the soles of the feet," here in the sense of characteristic. In "like a wheel the foot of the one who pulls," here in the sense of a part of a chariot. In "with four wheels and nine doors," here in the sense of deportment. In "giving, enjoy, and do not be negligent, turn the wheel for all living beings," here in the sense of giving. In "a divine wheel treasure became manifest," here in the sense of the jewel wheel. In "the wheel set in motion by me," here in the sense of the wheel of the Teaching. In "for the man destroyed by desire, the wheel revolves upon his head," here in the sense of the iron wheel. In "with a razor-edged wheel," here in the sense of a weapon wheel. In "thunderbolt wheel," here in the sense of a thunderbolt disc. But here it is understood in the sense of the wheel of the Teaching.

That wheel of the Teaching is twofold: the knowledge of penetration and the knowledge of the Teaching. Therein, the knowledge of penetration is that which is developed by wisdom and brings noble fruition to oneself; the knowledge of the Teaching is that which is developed by compassion and brings noble fruition to the disciples. Therein, the knowledge of penetration is twofold: arising and arisen. For that, from the renunciation up to the path of arahantship, is arising; at the moment of fruition, it is called arisen. Or from the Tusita abode up to the path of arahantship on the seat of the great enlightenment, it is arising; at the moment of fruition, it is called arisen. Or beginning from Dīpaṅkara up to the path of arahantship on the seat of enlightenment, it is arising; at the moment of fruition, it is called arisen. The knowledge of the Teaching too is twofold: proceeding and proceeded. For that, up to the path of stream-entry of Aññāsikoṇḍañña, is proceeding; at the moment of fruition, it is called proceeded. Among these, the knowledge of penetration is supramundane; the knowledge of the Teaching is mundane. But both of these are not shared with others; they are the innate knowledge of the Buddhas alone.

"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. "That indeed" means regarding those phenomena shown thus as "not fully awakened to." "With reason" means with a statement that has cause and has reason. "This sign" - here both a person and a phenomenon are intended by "sign." I do not see that person who would reprove me. I do not see that phenomenon, having shown which one would reprove me saying "this phenomenon by name has not been fully awakened to by you" - this is the meaning here. "Having attained security" means having attained security. The remaining two terms are synonyms for this very thing. All of this was said with reference to the knowledge of self-confidence itself. For when the Possessor of the Ten Powers, not seeing a person who would accuse him saying "this phenomenon by name has not been fully awakened to by you," or not seeing a phenomenon not fully awakened to as a cause for accusation, reviews thus: "Being indeed one who is a Buddha by intrinsic nature, I say I am a Buddha" - stronger pleasure arises; the knowledge associated with that is called self-confidence. With reference to that, he said beginning with "having attained security." Thus the meaning should be understood everywhere.

"Things that are obstructions" - but here, they are obstructions because they create obstacles. In meaning, they are the seven classes of offences intentionally transgressed. For what is intentionally transgressed, even down to a wrong-doing or insulting speech, creates an obstacle to path and fruition. But here sexual intercourse is intended. For one indulging in sexual intercourse, for anyone whatsoever, without doubt there is an obstacle to path and fruition.

"For whatever purpose" means for whatever purpose among the elimination of lust and so on. "The Teaching taught" means the teaching beginning with the meditation on foulness was spoken. "That indeed me" means me regarding that teaching not leading to liberation. The remainder should be understood by the method already stated.

"Grounds for disputation" means disputations only. "Many" means numerous. "Held" means tied into, conditioned. Or alternatively, "widely held" means having reached the state of being many, or "held by many" is also "widely held." "Whereby dependent" means even now dependent on whatever ground for disputation. "They do not exist" means those grounds for disputation do not exist, are broken, are destroyed. "The wheel of the Teaching" is a name for both the knowledge of the Teaching and the knowledge of penetration. Among these, the knowledge of the Teaching is mundane; the knowledge of penetration is supramundane. "The consummate one" means endowed with all qualities in their entirety. "Such a one" means of such a kind.

9.

Commentary on the Discourse on the Arising of Craving

9. In the ninth, "it arises in these" means arisings. What arises? Craving. Arisings of craving are craving arisings; the meaning is bases of craving, causes of craving. "Because of robes" means it arises because of robes, thinking "Where shall I obtain an agreeable robe?" "Because of this or that existence" - here "thus" (iti) is an indeclinable particle in the sense of illustration. The meaning is: just as because of robes and so on, so also because of this or that existence. And here "this or that existence" means more sublime things such as ghee, butter and so on are intended. They also say "more sublime and most sublime existence among the existences of success."

"With craving as companion" means this being, wandering in the round of rebirths without discernible beginning, does not wander alone, but wanders only having obtained craving as a companion. Therefore it was said "with craving as companion." "The state here and the state elsewhere" - here the state here means this individual existence, the state elsewhere means the future individual existence. Or another individual existence of such a form is called the state here, one not of such a form is called the state elsewhere. That state-here-and-state-elsewhere. "The round of rebirths" means the succession of aggregates, elements, and sense bases. "Does not pass beyond" means does not transcend. "Having known thus the danger" means having known thus the danger in the aggregates of the past, future and present. "Craving as the origin of suffering" means and having known craving thus: "This is the intrinsic nature, the cause, from which the suffering of the round of rebirths originates." By this much, this monk's state of having developed insight and attained arahantship has been shown. Now, praising that one who has eliminated the mental corruptions, he said beginning with "free from craving." Therein, "without grasping" means without seizing. "A mindful monk should wander forth" means a monk who has eliminated the mental corruptions, having reached expansion in mindfulness and full awareness, should wander mindfully and fully aware, should dwell - this is the meaning. Thus, having spoken of the round of rebirths in the discourse, the round of rebirths and the end of the round of rebirths are spoken of in the verses.

10.

Commentary on the Discourse on Bonds

10. In the tenth, they yoke beings in the round of rebirths - thus they are mental bonds. Among "the mental bond of sensuality" and so on, lust for the five strands of sensual pleasure is the mental bond of sensuality. Desire and lust in fine-material and immaterial existences is the mental bond of existence; likewise, attachment to jhāna. And lust accompanied by the eternalist view and the sixty-two wrong views are the mental bond of views. Not knowing regarding the four truths is the mental bond of ignorance. Or it yokes to sensual pleasures - thus it is the mental bond of sensuality. It yokes to existences - thus it is the mental bond of existence. It yokes to views - thus it is the mental bond of views. It yokes through ignorance - thus it is the mental bond of ignorance. This is just a designation for the mental states stated above.

Now, showing those in detail, he said beginning with "And what, monks." Therein, "origin" means arising. "Passing away" means dissolution. "Gratification" means the state of sweetness. "Danger" means the state of unsweetness, fault. "Escape" means the state of having escaped. "In sensual pleasures" means in objective sensual pleasures. "Sensual lust" means lust arisen with reference to sensual pleasures. The same method applies to the remaining terms as well. "Underlies" means arises. "This is called, monks, the mental bond of sensuality" means, monks, this is called the cause of yoking, the cause of bondage to sensual pleasures - thus the meaning should be understood everywhere.

"Of the sense bases of contact" means of the sense bases beginning with the eye, which are the causes of eye-contact and so on. "Ignorance, not knowing" means ignorance reckoned as not knowing by way of being the opposite of knowledge. In "thus the mental bond of sensuality," here the word "thus" should be connected with all four mental bonds: "thus the mental bond of sensuality, thus the mental bond of existence." "Connected" means surrounded. "Evil" means inferior. "Unwholesome" means arisen from lack of proficiency. "Subject to defilement" means defiling; the meaning is those that corrupt the clear state of a clear mind. "Leading to rebirth" means producing renewed existence. "Giving trouble" means with disturbances. "With painful results" means producing suffering at the time of result. "Leading to future birth, ageing, and death" means producing birth, ageing, and death again and again in the future. "Therefore he is called one without security from the bonds" means since a person whose mental bonds have not been abandoned is associated with these mental states, therefore, because of not having attained Nibbāna, which is security from the four mental bonds, he is called one without security from the bonds.

"Release" means the causes for release. "Release from the mental bond of sensuality" means the cause for release from the mental bond of sensuality. The same method applies to the remaining terms as well. Therein, meditative absorption on foulness is the release from the mental bond of sensuality. Having made that the foundation, the path of non-returning attained is absolutely called the release from the mental bond of sensuality. The path of arahantship is called the release from the mental bond of existence; the path of stream-entry is called the release from the mental bond of views; the path of arahantship is called the release from the mental bond of ignorance. Now, showing those in detail, he said beginning with "And what, monks." Its meaning should be understood by the method already stated.

"And by the mental bond of existence, both" means connected with the mental bond of existence, and moreover associated with both, endowed with any mental bond whatsoever - this is the meaning. "Led by" means placed in front, or surrounded by. "Having fully understood sensual pleasures" means having fully understood sensual pleasures of both kinds. "And the mental bond of existence altogether" means having fully understood the mental bond of existence entirely. "Having removed" means having abolished. "Becoming dispassionate towards" means becoming dispassionate, or having become dispassionate. For when "becoming dispassionate" is said, the path is spoken of; when "having become dispassionate" is said, the fruition. "Sage" means the sage who has eliminated the mental corruptions. Thus in this discourse too and in the verses too, only the round of rebirths and the end of the round of rebirths are spoken of.

The Bhaṇḍagāma Chapter is the first.

2.

The Chapter on Walking

1.

Commentary on the Walking Discourse

11. In the first of the second, "accepts" means having placed it upon the mind, one lets it dwell. "Does not abandon" means does not give up. "Does not dispel" means does not drive out. "Does not put an end to" means does not make it gone to its end, cut off and bounded. "Does not bring to obliteration" means does not bring it to gradual obliteration, decline and destruction. "Even while walking" means even as one walks. "Not ardent" means without energy. "Having no moral fear" means devoid of fear of blame. "Constantly" means permanently. "Continuously" means without interruption. Thus, having understood the meaning everywhere, in the bright side the meaning should be understood by the reverse of what has been stated.

In the verses, "connected with the household life" means dependent on mental defilements. "By things leading to delusion" means in objects that produce delusion. "Unable" means one who is an unworthy vessel. "Touching the highest enlightenment" means to reach the highest knowledge reckoned as the path of arahantship.

2.

Commentary on the Discourse on Morality

12. In the second, "accomplished in morality" means complete in morality. "Accomplished in the Pātimokkha" means complete in the Pātimokkha. "Restrained by the restraint of the Pātimokkha" means dwell restrained, shut, endowed with the morality of the Pātimokkha restraint. "Accomplished in good conduct and lawful resort" means be accomplished in and endowed with good conduct and lawful resort. "In the slightest faults" means in immeasurably small faults. "Seeing danger" means those who habitually see those slightest faults as danger. "Having accepted, train in the training rules" means having accepted what should be accepted in all divisions of training, having taken it up, train. "For those accomplished in morality, etc. training in the training rules" - by this much teaching of the Dhamma, having both urged the undertaking of the threefold training and having spoken praise of the qualities attained, now showing what further is to be done, he said beginning with "what would there be" and so on. Therein, "what would there be" means what could there be.

"Restrained one should walk" means one should walk in such a way that while walking one is restrained, self-controlled. This same method applies everywhere. "One should sit" means one should sit down. "Restrained he should stretch out" means whatever limb or minor limb one would stretch out, one should stretch it out having made it restrained and self-controlled. "Above" (uddhaṃ) means upward. "Across" means the middle. "Below" means downward. By this much, the past, present, and future five aggregates are spoken of. "As far as" is a word of delimitation. "The world extends" means the occurrence of the world. "Having examined the phenomena, the rise and fall of the aggregates" means having examined the rise and the fall of those phenomena of the five aggregates classified as past and so on in the entire world. By the even fifty characteristics stated as "seeing the rise of the five aggregates, one sees twenty-five characteristics; seeing the fall, one sees twenty-five characteristics," it is rightly examined. "What is proper for serenity of mind" means the befitting practice for serenity of consciousness. "Training" means proceeding, the meaning is fulfilling. "Resolute" means one whose self is directed. "They call" means they speak. The remainder here is clear in itself. But in this discourse, having spoken of morality in a mixed manner, in the verses one who has eliminated the mental corruptions is spoken of.

3.

Commentary on the Padhāna Sutta

13. In the third, "right strivings" means good strivings, the highest energy. "Right strivings" means complete energy. "Have overcome Māra's realm" means having overcome and transcended the realm of Māra, which is termed the round of rebirths of the three planes, they stand established. "They are unattached" means those who have eliminated the mental corruptions are said to be independent. "Of the fear of birth and death" means of the fear arising dependent on birth and death, or of the fear which is termed birth and death itself. "Gone beyond" means gone to the far shore. "They are content" means those who have eliminated the mental corruptions are said to be satisfied. "Having conquered Māra with his army" means having conquered Māra together with his army, they stand established. "They are without longing" means those who have eliminated the mental corruptions are said to be without longing, motionless, due to the absence of longing, which is a term for craving. "Namuci's power" means the power of Māra. "Having surpassed" means having gone beyond. "They are happy" means those who have eliminated the mental corruptions are said to be happy with supramundane happiness. Therefore he said -

4.

Commentary on the Discourse on Restraint

14. In the fourth, "strivings" means energies. "Striving by restraint" means the arisen energy of one exercising restraint over the eye and so on. "Striving by abandonment" means the arisen energy of one abandoning sensual thoughts and so on. "Striving by development" means the arisen energy of one developing the enlightenment factors. "Striving by protection" means the arisen energy of one guarding the sign of concentration.

In "based upon seclusion" and so on, seclusion, dispassion, and cessation - all three are names for Nibbāna. For Nibbāna is seclusion because of being secluded from clinging. Having come to that, lust and so on fade away - thus it is dispassion; they cease - thus it is cessation. Therefore, in "based upon seclusion" and so on, the meaning is "based upon Nibbāna" by way of object or by way of what is to be attained.

"Maturing in release" - here there are two kinds of release: release by relinquishment and release by springing forward. Therein, insight relinquishes defilements and aggregates and lust by way of substitution of opposites - this is release by relinquishment. The path springs forward to Nibbāna by way of object - this is release by springing forward. Therefore, "maturing in release" means: just as the enlightenment factor of mindfulness being developed matures for the purpose of release, and reaches the state of insight and the state of the path - thus one develops it - this is the meaning here. The same method applies to the remaining terms as well. "Excellent" means charming. "Sign of concentration" is said to be just concentration itself attained by way of the perception of a skeleton and so on. "Guards" means one protects by cleansing away lust, hate, and delusion, which are mental states that obstruct concentration. And here only five perceptions beginning with the perception of a skeleton have been stated, but in this instance, even the ten foulnesses should be expounded in detail. Their detail has been stated in the Visuddhimagga itself. In the verse, it is just the energy that produces restraint and so on that is spoken of. "Reaches the elimination of suffering" means one would attain arahantship, which is reckoned as the elimination of suffering.

5.

Commentary on the Discourse on Description

15. In the fifth, "foremost descriptions" means the highest descriptions. "Among those possessing a physical form" means of those who possess individual existence. "Namely Rāhu, the lord of titans" means whoever this Rāhu, the lord of titans, is - he is the foremost. Here, Rāhu, the lord of titans, it is said, was four thousand and eight hundred yojanas tall. The span between his two arms was twelve hundred yojanas. The breadth of his palms and soles was three hundred yojanas. His finger-joints were fifty yojanas. The space between the eyebrows was fifty yojanas. His forehead was three hundred yojanas. His head was nine hundred yojanas. "Among those who enjoy sensual pleasures, namely King Mandhātā" means whoever this king named Mandhātā is, he is known as the foremost among beings who enjoy both divine and human sensual pleasures. For he, having been reborn among human beings of incalculable life span, causing a rain of gold to fall at whatever moment he wished, enjoyed human sensual pleasures for a long time. But in the heavenly world, for as long as the life-span of thirty-six lords of gods, he enjoyed sublime sensual pleasures - thus he became known as the foremost among those who enjoy sensual pleasures. "Among those having authority" means of those who exercise the position of predominance, the position of supremacy. "The Tathāgata is declared the foremost" means by mundane and supramundane qualities, the Tathāgata is declared the foremost, the best, the highest.

"Blazing with supernormal power and fame" means of those blazing with the prosperity of divine achievement and with fame reckoned as retinue. "Above, across, below" means above and in the middle and below. "As far as the world extends" means however far the occurrence of the world.

6.

Commentary on the Discourse on Fineness

16. In the sixth, "kinds of fineness" means knowledges that penetrate the subtle characteristics. "Is endowed with the fineness of matter" means is endowed with the knowledge that discerns the smooth and subtle characteristic in matter. "The highest" means the supreme. "And with that fineness of matter" means with that knowledge that discerns the subtle characteristic, which has reached the state of conformity. "Does not regard" means does not see by the very fact of absence. "Does not desire" means does not desire by the very fact of absence. The same method applies to the fineness of feeling and so on as well.

"Having known the fineness of matter" means having known the fineness through the knowledge that discerns the smooth and subtle characteristic of the aggregate of material body. "And the origination of feelings" means having known the production of the aggregate of feeling. "From where perception arises" means having known the cause from which the aggregate of perception arises and comes into being. "And where it ceases" means having known the place where it ceases. "Having known activities as alien" means having known the aggregate of mental activities as alien through the nature of dissolution due to impermanence. Indeed, by this term, the observation of impermanence is spoken of. "As suffering and not as self" - by this, the observation of suffering and non-self. "Peaceful" means peaceful through the calming of mental defilements. "Delighting in the state of peace" means delighting in Nibbāna. Thus, in the discourse, only insight is spoken of in the four instances, but in the verses, supramundane states as well.

7.

Commentary on the First Discourse on Bias

17-19. In the seventh, "ways of going to bias" means ways of not going to the right destination. "Goes to bias through desire" means one goes to bias through desire, doing what ought not to be done. The same method applies in the remaining ones too. "Through desire, hatred, fear, and delusion" means through desire, through hate, through fear, through delusion. "Overcomes" means surpasses. The eighth is clear in itself. In the ninth, it has been spoken of by two methods, in accordance with persons who awaken in that way.

10.

Commentary on the Discourse on the Distributor of Meals

20. In the tenth, "distributor of meals" means the one who distributes ticket meals and the like. "Unrestrained in sensual pleasures" means unrestrained by defilement sensual pleasures in objective sensual pleasures. "He is called the refuse of the assembly" means this one of such nature is called the rubbish of the assembly - this is the meaning. "By the ascetic" means by the Buddha-ascetic. "He is called the cream of the assembly" means this such assembly, by one who is clear, is called the cream of the assembly.

The Conduct Chapter is the second.

3.

The Chapter on Uruvelā

1.

Commentary on the First Discourse on Uruvelā

21. In the first of the third, "at Uruvelā" - here "Uruvelā" means a great boundary, the meaning is a great heap of sand. Or "uru" is called sand, "velā" means boundary. The sand (uru) brought because of going out of limits - thus the meaning here should be understood as "Uruvelā." In the past, it is said, when a Buddha had not yet arisen, ten thousand sons of good family, having gone forth into the going forth as hermits, dwelling in that region, one day having assembled together, made an agreement - "Bodily action and verbal action are obvious even to others, but mental action is not obvious. Therefore, whoever thinks a sensual thought or a thought of anger or a thought of violence, for him there is no other accuser. He, having accused himself by himself, having brought sand in a bowl-container, should scatter it in this place - this is his punishment." From then on, whoever thinks such a thought, he scatters sand there in a bowl-container; thus there gradually a great heap of sand arose. Then later generations, having enclosed it, made it a shrine site. With reference to that it was said - "'Uruvelā' means a great boundary, the meaning is a great heap of sand." With reference to that very thing it was said - "Or 'uru' is called sand, 'velā' means boundary; the sand (uru) brought because of going out of limits - thus the meaning here should be understood as 'Uruvelā.'"

"On the bank of the river Nerañjarā" shows that "I dwell on the bank of the river Nerañjarā in dependence on the village of Uruvelā." "At the goatherd's banyan tree" - goatherds sit and stand in the shade of that banyan tree, therefore it came to be reckoned as "the goatherd's banyan tree"; the meaning is "beneath it." "Newly fully enlightened" means having fully awakened, at the very first. "Arose" - this applied thought arose in the fifth week. Why did it arise? Because it was the habitual practice of all Buddhas and because of previous cultivation. Therein, for the purpose of making known the previous cultivation, the Tittira Jātaka should be brought. An elephant, a monkey, and a partridge, it is said, dwelling in a certain region, having pointed out a banyan tree, saying "Whoever among us is the eldest, we shall dwell respectfully towards him," investigating "Who indeed is the eldest among us?" having known the elderly state of the partridge, having performed the act of honouring the elder towards him, having dwelt mutually in unity, being joyful, they became destined for heaven. Having known that reason, a deity dwelling in the tree spoke this verse -

Thus even when born in the animal realm without root-cause, the Tathāgata delighted in dwelling respectfully; why would he not delight in it now? "Disrespectful" means devoid of respect for another, having placed no one in the position of a venerable - this is the meaning. "Not deferential" means without deference, having placed no one in the position of a chief - this is the meaning. "An ascetic or a brahmin" - here ascetics and brahmins who have calmed evil and warded off evil are intended. "Having honoured and respected" means having both made honour and established respect.

In "in the world with its gods" and so on, together with the gods, including the gods. And here, even though by the mention of gods, Māra and Brahmā are included, Māra, the wielder of power, exercises control over all above; Brahmā, of great might, with one finger pervades light in one thousand world-systems, with two in two, with ten fingers he pervades light in ten thousand world-systems. Lest he be able to say "this one is more accomplished in morality than me" - therefore "with its Māras, with its Brahmās" is stated separately. Likewise, those called ascetics are very learned, moral, and wise by way of one order and so on; brahmins too are very learned and wise by way of the science of building-sites and so on. Lest they be able to say "this one is more accomplished than us" - therefore "among the generation with its ascetics and brahmins" is stated. "With its gods and humans" - but this is stated having taken it all-embracingly for the purpose of showing. But here the first three terms are stated by way of the world, the last two by way of generation. "More accomplished in morality" means more accomplished by way of morality, more exceeding - this is the meaning. And here the four qualities beginning with morality are spoken of as mundane and supramundane, but knowledge and vision of liberation is mundane only. For this is reviewing knowledge itself. "Appeared" - "This Teacher, not seeing anyone more exceeding than himself in morality and so on from Avīci up to the highest point of existence, thinks 'I shall dwell having honoured and in dependence on the very nine supramundane states penetrated by me'; the Blessed One thinks of a reason, thinks of a purpose, growth, and distinction; I shall go and generate enthusiasm in him" - having thus thought, he became manifest before him, he stood face to face - this is the meaning.

As for "they dwelt and they dwell," here whoever would say - "From the word 'they dwell,' there are many Buddhas even at present," he should be refuted by this statement: "The Blessed One too, venerable sir, at present a Worthy One, a Perfectly Self-awakened One."

And by his discourses beginning with these, the absence of other Buddhas should be explained. "Therefore" - because all Buddhas too revere the Good Teaching, therefore. "By one aspiring to greatness" means by one desiring the state of greatness. "Remembering the Buddhas' teaching" means by one remembering the teaching of the Buddhas.

"When" (yato) means at whatever time. "Possessed of greatness" means possessed of this fourfold greatness: greatness of long standing, greatness of expansion, greatness of the holy life, and greatness of the highest gain. "Then I had respect for the Community also" means then respect for the Community arose in me also. But at what time was respect for the Community shown by the Blessed One? At the time of Mahāpajāpati's offering of a suit of garments. For at that time the Blessed One, speaking thus regarding the suit of garments offered to him: "Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well" - thus speaking, he is said to have shown respect for the monastic community.

2.

Commentary on the Second Discourse on Uruvelā

22. In the second, "several" means many. "Brahmins" means brahmins who came together with a brahmin of the huhukkajātika type. "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 of life. "We have heard this" means this was heard by us. "This, Master Gotama, is indeed so" means Master Gotama, this reason heard by us is indeed so. "This, Master Gotama, is not proper" means that not performing paying respect and so on is indeed unsuitable.

In the passage beginning with "one who speaks at the wrong time" and so on, he speaks at the wrong time - thus he is one who speaks at the wrong time. He speaks what is not in accordance with intrinsic nature - thus he is one who speaks what is not factual. He speaks what is unbeneficial, not what is beneficial - thus he is one who speaks what is unbeneficial. He speaks what is not the Teaching, not the Teaching - thus he is one who speaks what is not the Teaching. He speaks what is not the discipline, not the discipline - thus he is one who speaks what is not the discipline. "He speaks words not worth treasuring" means he speaks words not fit to be deposited in the heart. "At the wrong time" means at a time not proper for speaking. "Without reason" means devoid of reason; he does not speak having made it with reason and with cause. "Without limit" means devoid of boundary; he speaks without showing delimitation. "Not connected with benefit" means he speaks without making it based upon mundane and supramundane benefit. "He goes by the term 'a foolish elder'" means he goes by the term "a blindly foolish elder."

"One who speaks at the right time" and so on should be understood as the opposite of what was stated. "He goes by the term 'a wise elder'" means because of being endowed with erudition he is wise; through having attained firmness he goes by the term "elder."

"He is very learned" means he has much learning; the meaning is that the ninefold Teacher's instruction has been learnt by way of the Pāḷi, connection, and what precedes and follows. "Remembering what has been learnt" means one who is the support of learning. For whoever what is taken from here runs away from here, does not remain like water in a pot with holes, and is not able to speak or recite even a single discourse or birth story in the midst of the assembly, this one is not called one who remembers what has been learnt. But for whoever the teaching of the Buddha that has been learnt remains just as it was at the time of learning, and does not perish even for one not rehearsing for ten or twenty years, this one is called one who remembers what has been learnt. "Having great accumulation of learning" means one who is the accumulation of learning. For whoever learning accumulated in the casket of the heart remains like an inscription on stone, and like lion's fat placed in a golden slab, this one is called one having great accumulation of learning. "Retained" means retained and well-practised. For a certain person, the teaching of the Buddha that has been learnt is not retained, well-practised, and unmoved; when told "Speak such and such a discourse or birth story," he says "I shall know after having recited, compared, and questioned about it." For a certain person, what is retained and well-practised is like the stream of the life-continuum; when told "Speak such and such a discourse or birth story," he draws it out and speaks that very thing. With reference to that it was said "retained." "Practised in speech" means recited by voice by way of groups of ten discourses, groups of ten chapters, and groups of ten sets of fifty. "Contemplated in mind" means contemplated by consciousness. For whoever, when thinking with the mind about the teaching of the Buddha that has been recited by voice, it becomes obvious here and there, it appears like material form to one standing having kindled a great lamp; with reference to that, this was said. "Thoroughly penetrated by view" means thoroughly penetrated by wisdom as to meaning and as to reason.

"Pertaining to the higher mind": "abhiceto" is called the excellent, pure consciousness, or higher consciousness; those born in the higher mind are "pertaining to the higher mind," or those based upon the higher mind are "pertaining to the higher mind." "Pleasant abidings in the present life" means of pleasant abidings in the present life. "Present life" is called the evident individual existence; the meaning is those that are pleasant abidings therein. This is a designation for the fine-material-sphere meditative absorptions. For meditators who sit having attained those experience undefiled happiness of renunciation in this very individual existence; therefore they are called "pleasant abidings in the present life." "One who obtains at will" means an obtainer at will, an obtainer according to one's own wish; what is meant is that one is able to attain at whatever moment one wishes. "One who obtains without difficulty" means what is meant is that one is able to attain having suppressed opposing mental states with ease. "One who obtains without trouble" means an obtainer of those that are without trouble, extensive; what is meant is that one is able to emerge exactly according to the predetermined limit. For a certain one is merely an obtainer, but is not able to attain at whatever moment he wishes. A certain one is able to attain thus, but suppresses the obstructing states with difficulty. A certain one attains thus, and suppresses the obstructing states without difficulty, but is not able to emerge exactly according to the predetermined limit, like a water-clock. But for whomever this threefold accomplishment exists, he is called "one who obtains without difficulty, one who obtains without trouble." "With the elimination of the mental corruptions" and so on are of already stated meaning. Thus here both morality and great learning are the morality and great learning of one who has eliminated the mental corruptions only, and the meditative absorptions too are spoken of as the meditative absorptions fit to be used by one who has eliminated the mental corruptions only. But by "with the elimination of the mental corruptions" and so on, arahantship has been spoken of. And it should be understood that here the function of the path is made manifest by the fruit.

"Agitated" means accompanied by restlessness. "Idle chatter" means prattle. "With unconcentrated thought" means thought that is not properly directed. "Like a wild animal" means resembling a wild animal. "Far" means distant. "From steadfastness" means from the state of steadfastness. "Holding wrong view" means inferior view. "Disrespectful" means devoid of regard. "Learned" means endowed with learning. "Discerning" means endowed with twofold discernment. "He sees with insight the meaning through wisdom" means he sees having pierced through the meaning of the four truths with path wisdom together with insight. "Gone beyond all phenomena" means having gone to the far shore of all phenomena such as the aggregates and so on; gone beyond through direct knowledge, gone beyond through full understanding, gone beyond through abandoning, gone beyond through development, gone beyond through realization, gone beyond through attainment - thus by sixfold going beyond, he has gone to the far shore, to the final goal, of all phenomena. "Without barrenness" means free from the barrenness of lust and so on. "Discerning" means endowed with just twofold discernment. "Complete in the holy life" means one whose holy life is complete. The remainder here is clear in itself.

3.

Commentary on the World Discourse

23. In the third, "world" means the truth of suffering. "Fully awakened to" means known, made evident. "From the world" means from the truth of suffering. "Abandoned" means abandoned at the great terrace of enlightenment by the knowledge of the path of arahantship. "Developed by the Tathāgata" (tathāgatassa bhāvitā) means developed by the Tathāgata (tathāgatena bhāvitā).

Thus, having spoken of his own Buddhahood by means of the four truths by this much of a passage, now, in order to speak of the state of being a Tathāgata, he said beginning with "Whatever, monks." Therein, "the seen" means the visible form sense base. "Heard" means the sound sense base. "Sensed" means the odour sense base, the flavour sense base, and the touch sense base, because they are to be apprehended by having reached them. "Cognised" means the mind-object beginning with happiness and suffering. "Attained" means attained whether having sought or without having sought. "Sought after" means sought after whether attained or unattained. "Pondered over by the mind" means followed along by consciousness.

"Has been fully awakened to by the Tathāgata" - by this, this is shown - Whatever visual object beginning with blue, yellow, and so on, of this world including its gods in immeasurable world systems, comes into the range of the eye-door - "This being, at this moment, having seen this particular visual object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata. Likewise, whatever sound object beginning with the sound of a drum, the sound of a small drum, and so on, of this world including its gods in immeasurable world systems, comes into the range of the ear-door; whatever odour object beginning with root odour, bark odour, and so on, comes into the range of the nose-door; whatever flavour object beginning with root flavour, trunk flavour, and so on, comes into the range of the tongue-door; whatever tangible object classified as the solid element, the heat element, and the air element, beginning with hard, soft, and so on, comes into the range of the body-door - "This being, at this moment, having touched this particular tangible object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata. Likewise, whatever mind-object classified as happiness, suffering, and so on, of this world including its gods in immeasurable world systems, comes into the range of the mind-door - "This being, at this moment, having cognised this particular mind-object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Tathāgata. For whatever, monks, has been seen, heard, sensed, or cognised by these all beings, therein there is nothing unseen or unheard or unsensed or uncognised by the Tathāgata. But for this public, there is what has not been attained after having sought, and there is what has not been attained without having sought, and there is what has been attained after having sought, and there is what has been attained without having sought. For the Tathāgata there is nothing whatsoever called unattained, nothing unrealised by knowledge.

"Therefore he is called 'Tathāgata'" means: whatever has been gone to in such a way by the world, because of his having gone to that in just that way, he is called "Tathāgata." But in the Pāḷi, "fully awakened to" is said; that is one in meaning with the word "gone." By this method, the meaning of the conclusion "Tathāgata" should be understood in all instances. The justification for that has been stated in the detailed explanation of the word "Tathāgata" in the description of the one person. But here, "surely" (aññadatthu) is an indeclinable particle used in a definitive sense. "He sees" (dakkhati) means the all-seeing one (dasa). "He exercises mastery" (vasaṃ vatteti) means the wielder of power (vasavattī).

"Having directly known the whole world" means having known the dwelling-place of the world of three elements. "All in the world as it truly is" means in that dwelling-place of the world of three elements, whatever is to be understood, having known all that according to truth, without distortion. "Unbound" means unbound through the abandoning of the four mental bonds. "Unattracted" means devoid of the involvements of craving and wrong view. "The all-conquering one" means one who stands having overcome all objects such as forms and so on. "Wise" means endowed with energy. "Releasing all mental knots" means one who stands having released all four mental knots. "Phuṭṭhassa" means "touched, for him." And this is the genitive case used in the instrumental sense. "The supreme peace" means Nibbāna. For that has been touched by that touching of knowledge. Therefore he said - "Nibbāna, fearless from any quarter." Or alternatively, "the supreme peace" means the highest peace. Which is that? Nibbāna. But since in Nibbāna there is no fear from any quarter, therefore it is called "fearless from any quarter." "Liberated in the extinction of clinging" means liberated through the fruition-liberation that has as its object Nibbāna, which is reckoned as the extinction of clinging. "The unsurpassed lion" means in the sense of enduring dangers and in the sense of destroying mental defilements, the Tathāgata is called the unsurpassed lion. "Divine" means the foremost. "Thus" means having thus known the virtues of the Tathāgata. "Having come together" means having assembled. "They pay homage to him" means those who have gone for refuge pay homage to that Tathāgata. Now, to show that which they say while paying homage, "tamed" and so on was stated. That is of manifest meaning only.

4.

Commentary on the Discourse on the Kāḷaka Monastery

24. The fourth was laid down on an occasion of origin. On which occasion of origin? On the discussion of the virtues of the One of Ten Powers. It is said that Anāthapiṇḍika's daughter Cūḷasubhaddā, thinking "I shall go to the house of the merchant Kāḷaka's son in the city of Sāketa," having approached the Teacher, said "Venerable sir, I am going to a family of wrong views. If I shall receive honour there, when a single man is being sent there will be delay; may the Blessed One turn his attention to me." Having obtained the promise, she departed. The millionaire, thinking "My daughter-in-law has arrived," while performing the blessing ceremony, having prepared much solid and soft food, invited five hundred naked ascetics. He, when they were seated, sent word to Cūḷasubhaddā: "Let my daughter come and pay homage to the Worthy Ones." A noble female disciple who had attained the fruit, as soon as it was said "the Worthy Ones," thinking "It is indeed a gain for me," having risen up, she went; having seen those miserable-looking naked ascetics, having said "Ascetics are not of such a form, father, who have neither shame internally nor moral fear externally," having said "These are not ascetics, fie, fie!" having spat, having turned back, she went to her own dwelling place.

Then the naked ascetics abused the millionaire: "Great millionaire, where did you get such a wretch? Is there no other girl in the whole of Jambudīpa?" He, having dismissed the naked ascetics, saying "Whether the teachers did it knowingly or unknowingly, I shall find out about this matter," having gone to Subhaddā's presence, said "Mother, why did you do such a thing? Why did you put the Worthy Ones to shame?" "Father, Worthy Ones are not of such a form." Then he said to him -

She said -

And having said thus, standing before the millionaire, she spoke of the virtues of the Three Jewels. The millionaire, having heard her words, said "If so, let us bring your ascetics and perform the blessing ceremony." She asked "When will you do it, father?" The millionaire thought - "If she says 'after a few days,' she could send for and have them summoned." Then he said to her "Tomorrow, mother." She, in the evening time, having ascended to the upper mansion, having taken a large flower casket, having recollected the Teacher's virtues, having released eight handfuls of flowers to the One of Ten Powers, having raised joined palms, paying homage, she stood. And she said thus - "May the Blessed One tomorrow accept almsfood from me together with five hundred monks." Those flowers, having gone, became a canopy over the head of the One of Ten Powers and remained there. The Teacher, reflecting, saw that reason. At the conclusion of the teaching of the Teaching, the great millionaire Anāthapiṇḍika, having paid homage to the One of Ten Powers, said "Tomorrow, venerable sir, accept almsfood at my house together with five hundred monks." "We have been invited by Cūḷasubhaddā, millionaire." "Venerable sir, I do not see anyone who has come." "Yes, millionaire, but a faithful female lay follower, even standing far away at the end of a hundred yojanas or at the end of a thousand yojanas, appears like the Himalayas." Having said this -

He spoke this verse. Anāthapiṇḍika, having paid homage, saying "Venerable sir, be a support to my daughter," departed.

The Teacher addressed the Elder Ānanda - "I, Ānanda, shall go to Sāketa; give voting tickets for five hundred monks. And while giving, you should give only to those possessing the six higher knowledges." The Elder did so. Cūḷasubhaddā, immediately after the night period, thought - "Buddhas have much to do, have many duties; whether he will take notice of me or not, what indeed shall I do?" At that moment the great king Vessavaṇa said to Cūḷasubhaddā - "Dear lady, do not be displeased, do not be unhappy. A meal for the morrow has been accepted by the Blessed One together with the Community of monks." She, satisfied and delighted, arranged the gift itself. Sakka, the king of gods, too, addressed Vissakamma - "Dear son, the One of Ten Powers will go to the city of Sāketa to the presence of Cūḷasubhaddā; construct five hundred pinnacle buildings." He did so. The Teacher, surrounded by five hundred possessors of the six higher knowledges, by means of the pinnacle building vehicle, as if scratching the crystal-coloured sky, went to the city of Sāketa.

Subhaddā, having given a gift to the Community of monks headed by the Buddha, having paid homage to the Teacher, said - "Venerable sir, my father-in-law's side holds wrong views; it would be good if you would teach them a suitable teaching." The Teacher taught the Teaching. The millionaire Kāḷaka, having become a stream-enterer, gave his own park to the One of Ten Powers. The naked ascetics, saying "It was given to us first," did not wish to leave. "Go, remove them by the procedure for those who should be removed" - having had all removed, right there having had a monastery built for the Teacher, having made it a royal gift, he poured the water. That became known as the Kāḷaka Park because it was built by Kāḷaka. The Blessed One at that time dwells there. Therefore it was said - "He dwells at Sāketa in the Kāḷaka Park."

"He addressed the monks" means he addressed five hundred monks. They, it is said, were sons of good family dwelling in the city of Sāketa who, having heard the Teacher's teaching of the Teaching, having gone forth in the Teacher's presence, seated in the assembly hall, were speaking of the virtues of the One of Ten Powers, saying "Oh, the virtues of the Buddha are indeed great! Having freed from wrong view such a one holding wrong views as the millionaire Kāḷaka, having brought him to the fruition of stream-entry, the entire city was made like the heavenly world by the Teacher." The Teacher, having examined the minds of those speaking of the virtues - "When I have gone, a great teaching will arise; at the conclusion of the teaching, these five hundred monks will become established in arahantship; the great earth, making the water its boundary, will tremble" - having gone to the Teaching hall, seated on the excellent Buddha-seat that had been prepared, beginning with those monks, he began this teaching: "Whatever, monks, in the world with its gods." Thus it should be understood that this discourse was placed in the talk of virtues.

Therein, at the conclusion of the passage "that I know," the great earth, making the water its boundary, trembled. "I directly knew" means I directly knew; the meaning is "I know." "Understood" means known having made it obvious. By this, this is shown - others merely know, but by me it has been understood having made it obvious. By these three terms, what is called the plane of omniscience is spoken of. "To that the Tathāgata has not clung" means to that object belonging to the six outlets of the senses, the Tathāgata has not clung by way of craving or wrong view, has not approached. For this Blessed One sees forms with the eye; there is no desire and lust in the Blessed One; that Blessed One has a well-liberated mind. The Blessed One hears sounds with the ear. The Blessed One smells odours with the nose. The Blessed One tastes flavours with the tongue. The Blessed One touches tangible objects with the body. The Blessed One cognises mental phenomena with the mind; there is no desire and lust in the Blessed One; that Blessed One has a well-liberated mind. Therefore it was said - "To that the Tathāgata has not clung." It should be understood that by this term, the plane of one who has eliminated the mental corruptions is spoken of.

"That would be false on my part" means that word of mine would be lying. "That too would be just the same" means that too would be lying. "That would be a fault on my part" means that word would be a fault for me - this is the meaning. It should be understood that by this much, what is called the plane of truth is spoken of.

"Having seen what is to be seen" means having seen, what is to be seen. "Does not imagine the seen" means he does not imagine that seen visible form sense base by craving, conceit, and wrong view, thinking "I see what has been seen by the public." "Does not imagine the unseen" means he does not imagine even thus by imaginations of craving and so on, thinking "I see this which has not been seen by the public." "Does not imagine what is to be seen" means he does not imagine even thus by those imaginations, thinking "I see what has been seen by the public." For indeed what is to be seen can also be unseen. For such expressions are obtained in all three times; therefore its meaning has been stated. "Does not imagine a seer" means the meaning is that he does not imagine by those imaginations a seer, a single being. In the remaining instances too, the meaning should be understood by this very method. By this much of a passage, what is called the plane of emptiness is spoken of.

"Thus indeed, monks" means thus indeed, monks. "Is just such a one, such" - suchness means the state of being alike. And whatever the Tathāgata is like regarding material gain and so on, just so is he regarding loss and so on. Therefore it was said - "Such in gain, such in loss. Such in fame, such in disgrace. Such in blame, such in praise. Such in happiness, such in suffering." By this suchness, he is such. "But than that such one" means from that suchness of the Tathāgata there is no other such one more superior or more sublime - by this much, what is called the plane of suchness is spoken of. As he concluded the teaching by these five planes, at all five instances the great earth trembled by way of bearing witness. At the conclusion of the teaching, beginning with those five hundred sons of good family who had recently gone forth, eighty-four thousand living beings among the gods and humans who had attained that state drank the deathless drink.

The Blessed One too, having concluded the discourse, taking the pinnacle with verses, said beginning with "whatever." Therein, "clung to, held as truth by others" means having imagined it as truth through others' faith, through reliance on others, having clung to it, having swallowed it, having brought it to an end, grasped. "Among those self-restrained" means among those taken up and held dear by having restrained oneself, meaning among those who hold wrong views. For those who hold wrong views are called "self-restrained." "Would affirm as true or false what is supreme" means among those holders of wrong views called self-restrained, the Tathāgata, such a one, would not place down, would not believe, would not accept even one of their statements as true or false, making it supreme thus: "Only this is the truth, anything else is vain." "And this dart" means this dart of wrong view. "Having seen beforehand" means having seen earlier, at the very foot of the Bodhi tree. "Entangled" means stuck, fastened, fettered. "I know, I see, it is just so" means just as this generation, having clung to, having swallowed, having brought to an end, is entangled, stuck, fastened - thus I too know and see. "Just so, in the way that it has been grasped by this generation" - thus the meaning is: there is no such clinging for the Tathāgatas.

5.

Commentary on the Discourse on the Holy Life

25. In the fifth, "for the purpose of deceiving people" means for the purpose of scheming against people by the three bases of scheming. "Not for the purpose of flattering people" means not for the purpose of persuading people. "Not for the benefit of material gain, honour and fame" means not for the purpose of words of praise regarding robes and so on. "Not for the benefit of release from controversy" means not for the benefit of controversy made by each and every reason, not for the benefit of release from controversy. "Thus may people know me" means not for the purpose of people knowing "It seems this monk is such, it seems this monk is such." "For the purpose of restraint" means for the purpose of restraining by the five restraints. "For the purpose of abandoning" means for the purpose of abandoning by the three abandonings. "For the purpose of dispassion" means for the purpose of becoming dispassionate towards lust and so on. "For the purpose of cessation" means for the purpose of the ceasing of those very things. "Not based on hearsay" means free from hearsay; the meaning is not dependent on others' attainment. "Leading to what is grounded in Nibbāna" means going within Nibbāna. For the holy life of the path, having made Nibbāna its object, exists and proceeds within Nibbāna itself. "Proceed" means they proceed in both ways. In this discourse, having spoken of the round of rebirths and the end of the round of rebirths, in the verses only the end of the round of rebirths is spoken of.

6.

Commentary on the Discourse on the Deceitful

26. In the sixth, "deceitful" means fraudulent. "Obstinate" means hardened by wrath and by conceit. "Prattlers" means flatterers. "Crafty" means "therein, what is the horn? Whatever horn, the state of being adorned, shrewdness, skill, deceptiveness, the state of deceptiveness" - endowed with unconcealed mental defilements similar to the horn as stated thus. "Arrogant" means with risen reeds, standing having raised up hollow conceit. "Unconcentrated" means those who do not obtain even a mere one-pointedness of mind. "Those monks, monks, are not my own" means those monks of mine, belonging to me, are not mine. "Those of mine" - but this is said because they had gone forth with reference to the Teacher. "Those monks, monks, are my own" - here too he says "me" because they had gone forth with reference to himself, but he says "my own" because of their rightly practising. "Attain growth, increase, and expansion" means they attain growth through developing by virtues such as morality and so on, increase through steadfastness, and expansion through being spread everywhere. But those grow up to the path of arahantship; having attained the fruition of arahantship, they are called grown. Thus in this discourse too and in the verses too, only the round of rebirths and the end of the round of rebirths are spoken of.

7.

Commentary on the Discourse on Contentment

27. In the seventh, "little" means small. "Easy to obtain" means obtainable with ease, able to be obtained anywhere at all. "Blameless" means faultless. "Meal consisting of mouthfuls of almsfood" means food obtained by walking by the power of the calves of the legs, having received just a morsel. "Cattle-urine" means any urine whatsoever. For just as even a body of golden colour is called a putrid body, so too even fresh urine is just cattle-urine.

"Vexation" means the absence of affliction; the meaning is there is no suffering of mind. "The directions are not obstructed" means for one in whom the thought arises "Having gone to such and such a place, I shall obtain robes and so on," for him the directions are obstructed. For one in whom such a thought does not arise, for him the directions are not obstructed. "Teachings" means teachings of practice. "Conforming to asceticism" means in conformity with the duties of an ascetic. "Attained" means all those are attained by a monk with a satisfied mind, gone inward, not outside.

8.

Commentary on the Discourse on the Noble Lineage

28. The eighth has a summary according to disposition. It is said that the Blessed One spoke this Great Noble Lineage Discourse while seated on the excellent Buddha-seat prepared in the Teaching hall at the great monastery of Jetavana, having surrounded himself with forty thousand monks seated according to the disposition of both himself and other persons, and having addressed them "Monks," he began: "Monks, there are these four noble lineages." Therein, "noble lineages" means the lineages of the noble ones. For just as there is a warrior lineage, a brahmin lineage, a merchant lineage, a worker lineage, an ascetic lineage, a family lineage, a royal lineage, so too this eighth noble lineage, being the noble tradition, is called the noble succession. And this noble lineage is declared the foremost among these lineages, just as black aloeswood odours and the like are among root odours and the like.

But who are those noble ones whose lineages these are? Noble ones are called Buddhas and Individually Enlightened Ones and disciples of the Tathāgata; the lineages of these noble ones are the noble lineages. For before this, at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles, four Buddhas arose - Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara; they were noble ones; the lineages of those noble ones are the noble lineages. In the period after the final nibbāna of those Buddhas, having passed beyond an incalculable period, a Buddha named Koṇḍañña arose, etc. In this cosmic cycle, four Buddhas arose - Kakusandha, Koṇāgamana, Kassapa, and our Blessed One Gotama; the lineages of those noble ones are the noble lineages. Furthermore, the lineages of the noble ones among all Buddhas, Individually Enlightened Ones, and disciples of the Buddha of the past, future, and present are the noble lineages.

These should be known as primordial, meaning the foremost; they should be known as long-standing, meaning they have been occurring for a long time; they should be known as traditional, meaning they are lineages. They are ancient, not of recent origin. "Unmixed" means not scattered, not removed. "Unmixed before" means not previously mixed even by the Buddhas of the past, not previously removed with the thought "What use are these?" "Are not being mixed" means even now they are not being removed. "Will not be mixed" means they will not be removed even by future Buddhas. Those who are wise ascetics and brahmins in the world, by them not rejected, by ascetics, brahmins, and the wise not blamed, not censured.

"Is content" means he is content by way of contentment with requisites. "With any whatsoever" means not with whichever among coarse, fine, rough, superior, durable, or worn-out ones, but rather the meaning is that among whatever is obtained and so on, he is content with any whatsoever. For regarding robes there are three kinds of contentment - contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable. The same method applies to almsfood and so on too. The detailed discussion of those should be understood according to the method stated in this discourse: "For the contented, monks, unarisen wholesome mental states arise." Thus, with reference to these three kinds of contentment, it was said "he is content with any robe whatsoever, he is content with any robe whatsoever among whatever is obtained and so on."

And here, the robe should be known, the field of robes should be known, the rag-robe should be known, contentment regarding robes should be known, and the ascetic practices connected with robes should be known. Therein, "the robe should be known" means the six robes beginning with linen and the six conforming robes beginning with fine cloth should be known. These are the twelve allowable robes. But garments of kusa-grass, bark garments, garments of wooden strips, hair blankets, animal-hair blankets, canvas, leather, owl-wing cloth, tree-bark cloth, creeper cloth, eraka-grass cloth, plantain cloth, and bamboo cloth - such as these are not allowable robes.

"The field of robes" means six fields, since they arise thus: "from the Community, or from a group, or from relatives, or from friends, or with one's own wealth, or as a rag-robe"; and eight fields should be known by way of the eight grounds.

"Rag-robe" means twenty-three kinds of rag-robes should be known: from a cemetery, from a shop, from a road, from a rubbish heap, from a childbirth, from a bathing place, from a ford, gone-and-returned, burnt by fire, gnawed by cattle, gnawed by termites, gnawed by rats, cut at the ends, cut at the fringes, flag-brought, from a monument, an ascetic's robe, from the ocean, from a consecration, from a traveller, brought by the wind, produced by supernormal power, and given by gods. And here, "sotthiya" means the cloth for removing the impurities of childbirth. "Gatapaccāgata" means a robe that was wrapped around a dead body, taken to the cemetery, and brought back. "Dhajāhaṭa" means brought from there after having hoisted a flag. "Thūpa" means a robe venerated at an ant-hill. "Sāmuddiya" means brought to dry land by the waves of the ocean. "Panthika" means a robe worn by those going on a path, which was pounded with stones out of fear of thieves. "Iddhimaya" means the "come, monk" robe. The remainder is obvious.

"Contentment with robes" means there are twenty kinds of contentment with robes - contentment with thinking regarding robes, contentment with going, contentment with seeking, contentment with obtaining, contentment with moderate acceptance, contentment with avoidance of greed, contentment with whatever is obtained, contentment according to one's strength, contentment according to what is suitable, contentment with water, contentment with washing, contentment with making, contentment with measurement, contentment with thread, contentment with sewing, contentment with dyeing, contentment with making allowable, contentment with use, contentment with avoidance of storage, and contentment with giving away.

Therein, it is proper for a monk who accepts householder robes, having dwelt in a permanent residence for three months, to think about it for the extent of one month. For he, having completed the invitation ceremony, makes a robe during the robe month; a wearer of rag-robes makes it in just a fortnight. This contemplation for the extent of a month or a fortnight is called contentment with thinking. But a monk who is content with contentment in thinking should be like the rag-robe wearing elder who dwelt at Pācīnakhaṇḍarāji.

The Elder, it is said, having come thinking "I shall pay homage to the shrine at the Cetiyapabbata monastery," having paid homage to the shrine, thought - "My robe is worn out; I shall obtain one at a place where many dwell." He, having gone to the Great Monastery, having seen the senior monk of the Community, having asked about a dwelling place, having stayed there, on the following day, having taken his robe, having come, paid homage to the Elder. The Elder said: "What is it, friend?" "I shall go to the village entrance, venerable sir." "I too, friend, shall go." "Good, venerable sir." While going, having stood at the porch of the Great Bodhi Tree gateway, having thought "At the dwelling place of those with merit I shall obtain something agreeable," thinking "My thought is impure," he turned back from that very place. On the following day from near the mango grove, on the following day from the northern gateway of the Great Shrine, having turned back in just the same way, on the fourth day he went to the presence of the Elder. The Elder, thinking "This monk's thought will not be pure," having taken the robe, entered the village together with him, asking him questions. And on that night, one man, afflicted by the need to defecate, having defecated in his very cloth, threw it away at the rubbish heap. The rag-robe wearing elder, having seen it covered with blue flies, raised his joined palms in salutation. The Great Elder said: "Why, friend, do you raise joined palms in salutation to the rubbish heap?" "I am not, venerable sir, raising joined palms in salutation to the rubbish heap; I raise them to my father, the One of Ten Powers. A more difficult deed was done, venerable sir, by him who, having wrapped around the body of the slave woman Puṇṇā and discarded it, took the rag-robe from the cemetery, having shaken off the insects the size of a water-vessel." The Great Elder thought: "The thought of the rag-robe wearer is pure." The rag-robe wearing elder too, standing in that very place, having developed insight, having attained the three fruitions, having taken that cloth, having made it into a robe, having put it on, having gone to Pācīnakhaṇḍarāji, attained the highest fruition, arahantship.

But for one going for the purpose of obtaining a robe, going with the meditation subject at the forefront without thinking "Where shall I obtain one?" is called contentment with going. But for one seeking, seeking not with this or that person but having taken a monk who has shame and is well-behaved, is called contentment with seeking. For one thus seeking, having seen from afar the robe being brought, without reflecting thus "This will be agreeable, this disagreeable," being content with whatever is obtained among the gross, subtle and so on - this is called contentment with what is obtained. Even for one thus taking what is obtained, without thinking "This much will be for the double-lined, this much for the single-lined," being content with just what is sufficient for oneself - this is called contentment with moderate acceptance. But for one seeking a robe, without thinking "I shall obtain something agreeable at such-and-such a person's house door," going from door to door in order - this is called contentment with avoidance of greed.

For one who is able to sustain himself with whatever among the coarse and the superior, sustaining himself with just whatever is obtained - this is called contentment with whatever is obtained. Having known one's own strength, sustaining oneself with that by which one is able to sustain oneself - this is called contentment according to one's strength. Having given the agreeable to another, sustaining oneself with whatever - this is called contentment according to what is suitable.

Without investigating "Where is the water agreeable, where disagreeable," washing with whatever water suitable for washing - this is called contentment with water. However, it is proper to avoid waters polluted by pale clay, red chalk, rotten leaves and sap. But for one washing, without beating with mallets and so on, washing by kneading with the hands - this is called contentment with washing. Likewise, if it does not become clean thus, it is proper to wash it even with heated water, having put in leaves. For one who, having thus washed, is making it, without being disturbed thinking "This is gross, this is subtle," making it by just a sufficient method - this is called contentment with making. Making just enough to cover the three circles - this is called contentment with measurement. But without considering "I shall seek agreeable thread" for the purpose of making a robe, having brought whatever thread from roads and so on, or from a temple of a deity, or having taken whatever thread placed at the feet, and making it - this is called contentment with thread.

But at the time of binding the border, one should not stitch seven times in a space of one finger-breadth. For one who does thus, whatever monk is not his companion, there is no breach of duty for him either. But one should stitch seven times in a space of three finger-breadths. For one who does thus, even one who has entered the path should be his companion. For one who is not, there is a breach of duty. This is called contentment with sewing. But one who is dyeing should not go about seeking black dye-plants and so on; among soma bark and so on, whatever one obtains, with that it should be dyed. But by one who does not obtain them, having taken bark discarded by people in the forest as dye, or having taken the dregs discarded by monks after boiling, it should be dyed. This is called contentment with dyeing. Having taken any one among blue, mud-coloured, black and dark brown, making it so that it is discernible for one seated on an elephant's back - this is called contentment with making allowable.

Using it just to the extent of covering the parts that arouse shame - this is called contentment with use. But having obtained cloth, if one does not obtain thread or a needle or a maker, it is proper to keep it; for one who obtains them, it is not proper. Even if it has been made, if one wishes to give it to pupils and so on, and they are not present, it is proper to keep it until their arrival. It should be given as soon as they have arrived. By one who is unable to give it, it should be determined. When there is another robe, it is proper to determine it even as a bed-sheet. For only what is undetermined constitutes storage; what is determined does not - thus said the Elder Mahāsīva. This is called contentment with avoidance of storage. But one who is giving away should not give having looked at the face; one should give away having established oneself in the principles of cordiality. This is called contentment with giving away.

The ascetic practices connected with robes are the rag-robe wearer's practice and the three-robe wearer's practice. Their detailed discussion should be known in the Visuddhimagga. Thus a monk who is fulfilling the great noble lineage of contentment with robes guards these two ascetic practices. Guarding these, he is content by the great noble lineage of contentment with robes.

"Speaks in praise" means one is content but does not speak the praise of contentment. One is not content but speaks the praise of contentment. One is neither content nor speaks the praise of contentment. One is both content and speaks the praise of contentment. To show that, "and speaks in praise of contentment with any robe whatsoever" was said.

"Wrong way of earning" means the various kinds of wrong way of earning, classified as the pursuit of going on messenger duty and errand-running. "Improper" means inappropriate. "Not having obtained" means not having got. Just as a certain one, thinking "How shall I obtain a robe?" being together with monks of merit, practising deceit, is frightened and agitated, a content monk thus not having obtained a robe is not agitated. "Having obtained" means having got righteously and impartially. "Not greedy" means free from the greed of covetousness. "Not infatuated" means not having fallen into infatuation through excessive craving. "Not clinging" means not overwhelmed by craving, not enveloped. "Seeing the danger" means seeing the danger in the offence of wrong way of earning and in greedy use. "With wisdom of escape" means understanding precisely the escape stated as "only for warding off cold."

"With contentment with any robe whatsoever" means with contentment with whatever robe. "He does not exalt himself" means he does not make self-exaltation thus: "I am a rag-robe wearer, I undertook the rag-robe wearer's practice at the very ordination hall; who is there equal to me?" "He does not scoff at others" means he does not scoff at others thus: "But these other monks are not rag-robe wearers" or "They do not even have so much as the rag-robe wearer's practice." "Whoever therein is skilled" means whoever in that contentment with robes, or in speaking praise and so on, is skilled, clever, experienced. "Not lazy" means free from laziness through perseverance. "Fully aware and mindful" means endowed with the wisdom of full awareness and with mindfulness. "Established in the noble lineage" means firmly established in the noble lineage.

"With any almsfood whatsoever" means with whatever almsfood. Here too almsfood should be known, the field of almsfood should be known, contentment with almsfood should be known, the ascetic practice connected with almsfood should be known. Therein, "almsfood" means sixteen kinds of almsfood: cooked rice, food made with flour, flour, fish, meat, milk, curds, ghee, butter, oil, honey, molasses, rice gruel, solid food, delicacies, and lickable food.

"The field of almsfood" means fifteen fields of almsfood: a meal for the Community, a meal by designation, an invitation, a ticket meal, a fortnightly meal, an observance day meal, a first day of the fortnight meal, a meal for visitors, a meal for travellers, a meal for the sick, a meal for the attendant of the sick, a regular meal, a hut meal, a turn meal, and a monastery meal.

"Contentment with almsfood" means contentment with applied thought regarding almsfood, contentment with going, contentment with seeking, contentment with obtaining, contentment with accepting, contentment with moderate acceptance, contentment with avoidance of greed, contentment with whatever is obtained, contentment according to one's strength, contentment according to what is suitable, contentment with helpfulness, contentment with measure, contentment with use, contentment with avoidance of storage, and contentment with giving up - thus there are fifteen kinds of contentment.

Therein, a monk who accepts householder offerings, having washed his face, reflects. But for one who wanders together with a group of almsfood eaters, in the evening at the time of attendance upon the elder, "Where shall we go for almsfood tomorrow? In such and such a village, venerable sir" - having thought just this much, from then on, he should not reflect further. By one who wanders alone, having stood in the reflection hall, he should reflect. From then on, one who reflects has fallen from the noble lineage and is an outsider. This is called contentment with applied thought.

By one entering for almsfood, without thinking "Where shall I obtain it?" one should go with the meditation subject as the lead. This is called contentment with going. By one seeking, without taking just anyone whatsoever, having taken only one who has shame and is well-behaved, one should seek. This is called contentment with seeking. Having seen something being brought from afar, one should not give rise to the thought "This is agreeable, this is disagreeable." This is called contentment with obtaining. Without thinking "I shall take this agreeable one, I shall not take this disagreeable one," whatever is just sufficient for sustenance should be taken. This is called contentment with accepting.

Here, however, when the gift is abundant but the donor wishes to give little, a little should be taken. When the gift is also abundant and the donor too wishes to give much, it should be taken only in measure. When the gift is not abundant and the donor too wishes to give little, a little should be taken. When the gift is not abundant but the donor wishes to give much, it should be taken in measure. For one who does not know moderation in accepting destroys people's confidence, brings to ruin offerings given in faith, does not practise the Dispensation, and is not able to win the heart of even a mother who has given birth. Thus, having known moderation, one should accept. This is called contentment with moderate acceptance. Without going only to wealthy families, one should go from door to door in order. This is called contentment with avoidance of greed. Contentment with whatever is obtained and the rest are just as stated regarding robes.

Having consumed almsfood, thinking "I shall attend to the duties of an ascetic" - thus consuming having known the helpfulness is called contentment with helpfulness. What has been brought with the bowl filled should not be accepted. When one not fully ordained is present, he should have him take it; when there is none, having had the excess removed, just the amount for acceptance should be taken. This is called contentment with measure. Consuming thus - "The removal of hunger, this is the escape herein" - is called contentment with use. One should not consume after storing. This is called contentment with avoidance of storage. Without looking at the face, one established in the principles of cordiality should give up. This is called contentment with giving up.

But the five ascetic practices connected with almsfood are the almsfood eater's practice, the successive house-to-house alms goer's practice, the one-session eater's practice, the bowl-food eater's practice, and the later-food-refuser's practice. Their detailed discussion is stated in the Visuddhimagga. Thus a monk fulfilling the great noble lineage of contentment with almsfood guards these five ascetic practices. Guarding these, he is content with the great noble lineage of contentment with almsfood. "Speaks in praise" and so on should be understood by the method already stated.

"With a lodging" means here the lodging should be known, the field of lodging should be known, contentment with lodging should be known, and the ascetic practice connected with lodging should be known. Therein, "lodging" means a bed, a chair, a mattress, a pillow, a dwelling-place, a lean-to, a mansion, a long building, a cave, a rock cell, a watchtower, a pavilion, a bamboo thicket, a tree-root, or wherever monks withdraw to - these are the fifteen lodgings.

"The field of lodging" means from the Community, or from a group, or from relatives, or from friends, or with one's own wealth, or as a rag-robe - these are the six fields.

"Contentment with lodging" means the fifteen kinds of contentment beginning with contentment of thought regarding lodging. These should be understood by the method stated regarding almsfood. But the five ascetic practices connected with lodging are the forest-dweller's practice, the tree-root dweller's practice, the open-air dweller's practice, the charnel-ground dweller's practice, and the any-bed user's practice. Their detailed discussion is stated in the Visuddhimagga. Thus a monk who is fulfilling the great noble lineage of contentment with lodging guards these five ascetic practices. Guarding these, he is content through the great noble lineage of contentment with lodging.

But the requisite for the sick is included within almsfood itself. Therein, one should be content with just the contentment according to what is obtained, according to one's strength, and according to what is suitable. The sitter's practice belongs to the noble lineage of delight in meditation. And this too was said -

Thus the Blessed One, as if spreading out the earth, as if filling the belly of the ocean, as if expanding space, having spoken of the first noble lineage of contentment with robes, as if raising up the moon, as if leaping over the sun, having spoken of the second, contentment with almsfood, as if lifting up Sineru, having spoken of the third noble lineage of contentment with lodging, now, in order to speak of the fourth noble lineage of delight in meditation adorned with a thousand methods, he began the teaching: "Furthermore, monks, a monk delights in meditation."

Therein, delight is ārāma; the meaning is enjoyment. "One whose delight would be in meditation" - thus "one who delights in meditation." "Devoted to meditation" means one who is devoted to meditation. "One whose delight would be in the fivefold abandoning" - thus "one who delights in abandoning." Furthermore, "one who delights while developing" - thus "one who delights in meditation." "One who delights while abandoning" - thus "one who delights in abandoning" - thus the meaning here should be understood. For this one delights in developing the four establishments of mindfulness, finds delight - this is the meaning. Likewise the four right strivings. Developing the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the seven observations, the eighteen great insights, the thirty-seven qualities conducive to enlightenment, and the thirty-eight classifications of objects, one delights, finds delight. But abandoning mental defilements beginning with sensual desire, one delights, finds delight.

But among these four noble lineages, by the first three, the entire Canon of Monastic Discipline has been spoken of by way of the thirteen ascetic practices and contentment with the four requisites. By delight in meditation, the remaining two Canons. But a monk speaking of this noble lineage of delight in meditation should speak of it by the text on renunciation in the Paṭisambhidāmagga, should speak of it by way of the Dasuttara Suttanta in the Dīgha Nikāya, should speak of it by way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya, should speak of it by the method of the analytical explanation in the Abhidhamma.

Therein, "by the text on renunciation in the Paṭisambhidāmagga" means -

"Developing renunciation, one delights; abandoning sensual desire, one delights. Non-anger, anger... the perception of light... sloth and torpor... non-distraction, restlessness... defining of phenomena... sceptical doubt... knowledge... ignorance... gladness... discontent... the first meditative absorption, the five mental hindrances... the second meditative absorption... applied and sustained thought... the third meditative absorption... rapture... the fourth meditative absorption... happiness and suffering... Developing the attainment of the plane of infinite space, one delights; abandoning perception of material form, perception of impingement, and perception of diversity, one delights. The attainment of the plane of infinite consciousness, etc. He delights in developing the attainment of the plane of neither-perception-nor-non-perception, he delights in abandoning perception of the plane of nothingness.

"Developing the observation of impermanence, one delights; abandoning the perception of permanence, one delights. The observation of suffering... the perception of happiness... the observation of non-self... the perception of self... the observation of disenchantment... delight... the observation of dispassion... lust... the observation of cessation... origin... the observation of relinquishment... grasping... the observation of destruction... the perception of compactness... the observation of passing away... accumulation... the observation of change... the perception of stability... the observation of the signless state... the sign... the observation of the desireless state... aspiration... the observation of emptiness... adherence... insight into phenomena through higher wisdom... the adherence to grasping at substance... knowledge and vision of things as they really are... the adherence to confusion... the observation of danger... the adherence to attachment... the observation of reflection... non-reflection... the observation of turning away... the adherence to bondage... the path of stream-entry... the mental defilements standing together with views... the path of once-returning... the gross mental defilements... the path of non-returning... the mental defilements accompanied by residue... Developing the path of arahantship, one delights; abandoning all mental defilements, one delights."

Thus it should be spoken of by way of the renunciation passage in the Paṭisambhidāmagga.

By way of the Dasuttara Suttanta in the Dīgha Nikāya means:

"Developing one quality, one delights; abandoning one quality, one delights, etc. Developing ten qualities, one delights; abandoning ten qualities, one delights. Which one quality does one delight in developing? Mindfulness of the body accompanied by pleasure - developing this one quality, one delights. Which one quality does one delight in abandoning? The conceit 'I am' - abandoning this one quality, one delights. Which two qualities, etc. Which ten qualities does one delight in developing? The ten kasiṇa bases - developing these ten qualities, one delights. Which ten qualities does one delight in abandoning? The ten wrong courses - abandoning these ten qualities, one delights. Thus, monks, a monk delights in meditation."

Thus it should be spoken of by way of the Dasuttara Suttanta in the Dīgha Nikāya.

By way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya means:

"Monks, this is the one-way path, etc. just for the purpose of knowledge, just for the purpose of mindfulness. And he dwells independent, and does not cling to anything in the world. Thus too indeed, monks, a monk delights in meditation, is devoted to meditation. He delights in abandoning, is devoted to abandoning. Furthermore, monks, a monk when going understands 'I am going,' etc. Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, etc. rotten, reduced to powder. He compares this very body: 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or etc. Thus too indeed, monks, a monk delights in meditation."

Thus it should be spoken of by way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya.

By way of the analytic explanation in the Abhidhamma means: seeing all conditioned things as impermanent, as suffering, as a disease, as a boil, etc. as subject to defilement, one delights - thus indeed a monk delights in meditation." Thus it should be spoken of by way of the analytic explanation.

"He does not exalt himself" means he does not make self-exaltation thus: "Today, for sixty or seventy years I have been doing the work of insight with the contemplation of impermanence, suffering, and non-self; who is there equal to me?" "He does not scoff at others" means he does not make scoffing at others thus: "They do not have even a mere amount of insight into impermanence and suffering; why do these ones go about having abandoned their meditation subject?" The remainder is according to the method already stated.

"These, monks, are the four noble lineages" means these four noble lineages are the noble traditions, the noble successions, the noble paths, the noble roads. Having concluded the discourse, now showing the direction of dwelling for a monk who fulfils the great noble lineage, he said beginning with "And further, monks, possessed of these." Therein, "he himself overcomes discontent" means he himself overcomes discontent, dissatisfaction, and fretting; he conquers them. "Discontent does not overcome him" means that discontent which arises in remote lodgings regarding the development of highly wholesome mental states is not able to overcome or overpower that monk. "One who overcomes both discontent and delight" means he overcomes both discontent and delight in the five strands of sensual pleasure; he is able to overpower them.

Now, taking the pinnacle with verses, he said beginning with "discontent does not." Therein, "the wise one" means one possessing energy. "Discontent does not overcome the wise one" - this is merely a statement of reason for the former. Since that discontent does not overcome the wise one, is not able to overcome or overpower the wise one, therefore discontent does not overcome the wise one. "For the wise one is one who overcomes discontent" means because of overcoming discontent he is called the wise one; therefore he overcomes discontent - this is the meaning. "For one who has abandoned all action" means one who, having relinquished all action of the three planes of existence, stands having delimited and bounded it. "Who has expelled, who could obstruct" means for one who stands having dispelled the mental defilements, what lust or hate could obstruct him? "Like a gold coin of Jambu river gold, who is worthy to blame him" means who is worthy to blame that person who, like a gold coin of natural gold called Jambu river gold, is freed from faults worthy of reproach? "Praised even by Brahmā" means this person is indeed praised even by the Great Brahmā. At the conclusion of the teaching, forty thousand monks became established in arahantship.

9.

Commentary on the Discourse on the Dhamma Passage

29. In the ninth, "passages of the Teaching" means portions of the Teaching. Among "non-covetousness" and so on, non-covetousness is by the rejecting of covetousness, non-anger is by the rejecting of anger, right mindfulness is by the rejecting of wrong mindfulness, and right concentration should be understood by the rejecting of wrong concentration.

"Non-covetous" means having become free from craving. "With a mind without ill-will" means with a mind that at all times does not abandon its natural state. "Mindful, with a fully focused mind" means one possessed of mindfulness, with a mind fully focused on the object. "Internally well concentrated" means with a mind well established in one's own internal self. In this discourse too and in the verse too, the round of rebirths and the end of the round of rebirths have been spoken of.

10.

Commentary on the Discourse on the Wandering Ascetic

30. In the tenth, "well-known" means known, renowned. "Annabhāra" and so on are their names. "Having emerged from seclusion" means having emerged from fruition attainment. For that is here intended as "seclusion." "Having rejected" (paccakkhāya) means having refused. "Covetous" means with craving. "With intense lust for sensual pleasures" means thick lust in objective sensual pleasures. "To him I would say thus there" means to him I would say thus on that occasion. "Should think it should be protested against" means should think they should be protested against or should be warded off. "Reasonable" means with reason. "Attacks in speech" means unrighteous attacks in speech striking against righteous speech, meaning the occurrence of speech - this is the meaning. "Blameworthy positions" means reasons fitting to be censured. "Come" means approach.

"Ukkalā" means inhabitants of the Ukkalā country. "Vassabhaññā" means Vassa and Bhañña - two persons. "Proponents of noncausality" means those who speak thus and so on: "There is no cause, there is no condition for the purification of beings." "Proponents of the inefficacy of action" means those who speak thus rejecting action: "For one who acts, no evil is done." "Proponents of nihilism" means those who speak beginning with "There is nothing given" and so on. They had entered the fixed course in all three of these views. But how does the fixed course come about in these? For whoever, having taken up such a theory, seated in the night-quarters and day-quarters, recites and investigates, for him, "there is no cause, there is no condition, for one who acts no evil is done, etc. there is nothing given, etc. upon the collapse of the body one is annihilated" - with respect to that object, wrong mindfulness becomes settled, consciousness becomes fully focused, impulsions run their course. At the first impulsion one is curable, likewise at the second and so on; at the seventh, one is incurable even for Buddhas, irreversible, like a fatal thorn. Therein, someone enters into one view, someone into two, someone even into three. One is indeed a person of wrong view with fixed bad rebirth, having reached the obstruction of the path to heaven and the obstruction of the path to liberation, unable to go even to heaven immediately after that individual existence, how much more to liberation. This being is called a stump in the round of rebirths, a guardian of the earth; for the most part, there is no emergence from such an existence. Vassa and Bhañña too were such. "Because of fear of blame, anger, and reproof" means the meaning is: through fear of blame against oneself, through fear of being struck, and through fear of reproach. "Training in the removal of covetousness" - the removal of covetousness is called arahantship; one training in arahantship is called diligent - thus, having spoken of the round of rebirths in the discourse, fruition attainment is spoken of in the verse.

The Uruvelā Chapter is the third.

4.

The Chapter on the Wheel

1.

Commentary on the Discourse on the Wheel

31. In the first discourse of the fourth, "wheels" means achievements. "The four wheels turn" means the four wheels of achievement turn, that is, they operate - this is the meaning. "Residence in a suitable place" means dwelling in such a befitting place where the four assemblies are seen. "Reliance on good persons" means the support, association with, and companionship of good persons such as the Buddha and so on, not of kings. "Rightly directing oneself" means rightly establishing oneself; if one was formerly possessed of faithlessness and so on, abandoning those and establishing oneself in faith and so on. "Having made merit in the past" means having accumulated wholesome deeds in the past. And this alone is the measure here. For by whatever consciousness associated with knowledge wholesome action has been done, that very wholesome action leads that person to a suitable place and causes him to associate with good persons; and that very person rightly establishes himself. "Who has made merit" means one who has performed meritorious actions. "Happiness overpowers him" means happiness overpowers this person, covers him over - this is the meaning.

2.

Commentary on the Discourse on Inclusion

32. In the second, "ways of supporting others" means reasons for supporting. In the passage beginning with "giving and" and so on, a certain person is to be supported by giving alone; to him giving alone should be given. "Endearing speech" means pleasant words. For a certain person speaks thus: "This one gives what should be given, but with each word he smears over and removes everything; what is his giving?" Another says: "This one, although he does not give a gift, yet when speaking he anoints as if with oil. Whether he gives or does not give, his word alone is worth a thousand." Such a person does not expect a gift; he expects only endearing speech. To him only endearing speech should be spoken. "Beneficent conduct" means talk that promotes welfare. For a certain person expects neither a gift nor endearing speech; he expects only talk about his own welfare and talk about his progress. To such a person, talk on beneficent conduct alone should be spoken thus: "This should be done by you, this should not be done by you, such a person should be associated with, such a person should not be associated with." "Impartiality" means the state of sharing the same happiness and suffering. For a certain person does not expect even one among giving and so on, but expects sharing the same happiness and suffering thus: sitting on one seat, lying on one divan, eating together. If he is equal to a householder in birth and to one gone forth in morality, this impartiality should be practised towards him. "In each case as is fitting" means the meaning is impartiality as is befitting in those various things. "Like the linchpin of a moving chariot" means just as the linchpin is what is called the support of a chariot when it is going, and it holds the chariot together, so these ways of supporting others hold the world together. "A mother on account of her child" means if a mother were not to perform these ways of supporting others for her child, she would not obtain respect or veneration on account of her child. "Saṅgahā ete" is the nominative case used in the accusative sense. Or "saṅgahe ete" is also a reading. "Samavekkhanti" means they rightly regard. "And they become praiseworthy" means and they become worthy of praise.

3.

Commentary on the Sīha Discourse

33. In the third, "a lion" - there are four lions: the grass lion, the dark lion, the tawny lion, and the maned lion. Among these, the grass lion is similar to a dove-coloured cow and feeds on grass. The dark lion is similar to a dark cow and also feeds on grass. The tawny lion is similar to a cow the colour of a withered leaf and feeds on meat. The maned lion is endowed with a face as if plastered with lac, with the tips of the toes and with the four edges of the paws; from its head onwards, as if made with a lac brush, three lines go along the middle of the back and, having reached between the thighs, stand turning to the right. On its shoulders, the mass of mane is like a wrapping of a blanket worth a hundred thousand; the remaining parts are the colour of a ball of pure rice and a ball of conch-shell powder. Among these four lions, this maned lion is what is intended here.

"King of beasts" means the king of the entire herd of beasts. "From his dwelling place" means it is said that he goes out from his residence, from a golden cave or from a cave of silver, crystal, or red arsenic. When going out, he goes out for four reasons: either oppressed by darkness, for the sake of light; or oppressed by the need for excrement and urine, for the sake of discharging them; or oppressed by hunger, for the sake of his food resort; or oppressed by sexual desire, for the sake of indulging in sexual intercourse. Here, however, what is intended is going out for the sake of his food resort.

"Stretches himself" means on a golden surface or on one of the surfaces of silver, crystal, or red arsenic, having placed the two hind paws evenly, having stretched out the front paws forward, having drawn forward the hind part of the body, having brought forward the front part, having lowered the back, having raised the neck, as if making the sound of a thunderbolt, having struck the nostrils, shaking off the dust clinging to the body, he stretches himself. And on the stretching ground, like a young calf, he runs to and fro; and as he runs, his body appears like a firebrand whirling about in the darkness.

"Surveys" - why does he survey? Out of compassion for others. It is said that when he roars the lion's roar, creatures such as elephants, elk, and buffaloes roaming in uneven places such as precipices and pits fall into precipices and pits; out of compassion for them, he surveys. But does this fierce one, this eater of others' flesh, actually have compassion? Yes, there is. Thus indeed, thinking "What is the use of many being killed?" even for the sake of his own food resort, he does not seize small creatures. Thus he shows compassion, and this too was said - "Let me not bring destruction to small creatures gone to uneven places."

"Roars the lion's roar" means first he roars the fearless roar three times. And when he stands on the stretching ground and roars, the sound makes a single reverberation throughout a region of three yojanas all around; having heard that reverberation of his, the groups of bipeds and quadrupeds within three yojanas are unable to remain in their places. "Departs for his food resort" means he goes for the sake of food. How? For standing on the stretching ground, springing to the right or to the left, he covers a distance of one usabha; springing upwards, he springs four or even eight usabhas; springing straight ahead on level ground, he springs a distance of sixteen or even twenty usabhas; springing from dry ground or from a mountain, he springs a distance of sixty or even eighty usabhas; seeing a tree or a mountain on the way and avoiding it, to the left or to the right or upwards, he moves aside one usabha. But having roared the lion's roar for the third time, together with that very roar he appears at a place three yojanas away; having gone three yojanas and having turned back and stood still, he himself hears the echo of his own roar. Thus he departs with such swift speed.

"For the most part" means mostly. "Fear, terror, and anxiety" - all are names for mental terror itself. For having heard the sound of a lion, many are afraid; few are not afraid. But who are they? A similar lion, a thoroughbred elephant, a thoroughbred horse, a thoroughbred bull, a thoroughbred person, and one who has eliminated the mental corruptions. But why are they not afraid? A similar lion, to begin with, is not afraid thinking "I am equal in birth, clan, family, and valour"; thoroughbred elephants and so on are not afraid because of the strength of their own identity view; one who has eliminated the mental corruptions is not afraid because of having eliminated identity view.

"Those dwelling in holes" means those sleeping in holes, hole-dwellers such as snakes, mongooses, iguanas, and so on. "Those dwelling in water" means water-dwellers such as fish, turtles, and so on. "Those dwelling in the forest" means forest-dwellers such as elephants, horses, elks, deer, and so on. "Enter" means thinking "Now he will come and seize us," having looked at the path, they enter. "Firm" means strong. "Thongs" means leather ropes. In "of great supernormal power" and so on: the state of great supernormal power should be understood by virtue of standing on the stretching ground and leaping the distance of one usabha to the right side and so on, and leaping straight ahead twenty usabhas and so on; the state of being influential should be understood by virtue of being the lord over the remaining animals; the state of great majesty should be understood by virtue of those who flee having heard the sound all around for three yojanas.

"Just so" - the Blessed One spoke of himself in such and such a way in those various discourses. In this discourse "Lion, monks, is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One," to begin with, he spoke of himself as similar to a lion. In this one "Physician, surgeon, Sunakkhatta, is a designation for the Tathāgata," as similar to a physician; in this one "Brahmin, monks, is a designation for the Tathāgata," as similar to a brahmin; in this one "The man who knows the road well, Tissa, is a designation for the Tathāgata," as similar to a man who points out the way; in this one "I am a king, Selā," as similar to a king. But in this discourse, making himself similar to a lion alone, speaking thus, he said this.

Herein this is the similarity - Just as the lion's time of dwelling in golden caves and so on, so should be seen the time of dwelling in the three mansions of the Tathāgata who, having made his resolution at the feet of Dīpaṅkara, having fulfilled the perfections for an immeasurable time, in his final existence, having caused the ten-thousandfold world system to quake by the taking of conception and by the emergence from his mother's womb, following growth, experiencing success similar to divine success. Just as the lion's time of going out from the golden cave and so on, so is the time of the Tathāgata's giving of the acknowledgment to the king, from the time of going forth at the age of twenty-nine through the opened door, having mounted Kaṇḍaka, with Channa as companion, having gone forth, having crossed over three kingdoms, having put on the ochre robes given by Brahmā on the bank of the river Anomā, on the seventh day after going forth having gone to Rājagaha, having walked for almsfood there, having finished his meal duty on the slope of Mount Paṇḍava, up to having attained perfect enlightenment, for the purpose of coming first to the country of Magadha.

Just as the lion's time of stretching, so should be understood the time of the Tathāgata who had given the acknowledgment, beginning with the approach to Āḷāra Kālāma, up to the time of partaking of the milk-rice given by Sujātā in forty-nine portions. Just as the lion's shaking of its body, so should be understood the quaking of the ten-thousandfold world system by the power of that, when, in the evening time, having taken eight handfuls of grass given by a brahmin, being praised by the deities of the ten-thousand world-circles, being venerated with scents and so on, having circumambulated the Bodhi tree three times, having ascended the ground of enlightenment, having spread a grass mat on the spot fourteen cubits in height, having determined the fourfold energy, seated, at that very moment having scattered the forces of Māra, having purified the three true knowledges in the three watches, churning the great ocean of dependent origination in forward and reverse order with the churning of paired knowledge, when the knowledge of omniscience was penetrated.

Just as the lion's surveying of the four directions, so should be seen the surveying of the group of five for the purpose of teaching the Teaching, of one who had penetrated the knowledge of omniscience, having dwelt for seven weeks at the ground of enlightenment, having partaken of the food of honey-cakes, having accepted the request of the Great Brahmā for the teaching of the Teaching at the foot of the goatherd's banyan tree, while dwelling there, on the eleventh day, towards the break of dawn thinking "Tomorrow will be the full moon of Āsāḷha," "To whom indeed should I first teach the Teaching?" having known the deceased state of Āḷāra and Udaka. Just as the lion's time of going three yojanas for the purpose of foraging, so is the time of going the eighteen-yojana road of one who, having taken his own bowl and robes, thinking "I shall set in motion the wheel of the Teaching for the group of five," having risen from the goatherd's banyan tree after the meal.

Just as the time of the lion's roar, so should be understood the time of the Tathāgata's setting in motion the wheel of the Teaching, having gone the eighteen-yojana road, having convinced the group of five, seated on the unshakeable cross-legged seat, surrounded by the host of gods gathered together from ten thousand world-circles, by the method beginning with "These two extremes, monks, should not be cultivated by one who has gone forth." And while this passage was being taught, the sound of the Teaching of the Tathāgata-lion, taking in Avīci below and the summit of existence above, covered the ten-thousandfold world system. Just as the time of small creatures experiencing terror at the lion's sound, so should be understood the time of the arising of knowledge-terror among the long-lived gods, when the Tathāgata, having explained the three characteristics, having analysed the four truths in sixteen aspects and sixty thousand methods, was teaching the Teaching.

Another method - The Tathāgata who has attained omniscience is like a lion; the time of going out from the Perfumed Chamber is like the going out from the golden cave that is his dwelling place; the time of approaching the Teaching hall is like the stretching; the surveying of the assembly is like the surveying of the directions; the time of teaching the Teaching is like the roaring of the lion's roar; the going for the purpose of crushing the doctrines of others is like the departing for the food resort.

Another method - The Tathāgata is like a lion; the emergence from the fruition attainment based upon Nibbāna by way of object is like the going out from a golden cave based upon the Himalayas; reviewing knowledge is like the stretching; looking at beings accessible to instruction is like surveying the directions; teaching the Teaching to the assembly that has arrived is like the lion's roar; approaching the presence of beings accessible to instruction who have not arrived should be understood as like departing for the food resort.

"When" means at whatever time. "Tathāgata" means the Tathāgata by the eight reasons stated below. "In the world" means in the world of beings. "Arises" means from the resolution onwards up to the seat of enlightenment or up to the path knowledge of arahantship, he is called "arising"; but when the fruition of arahantship has been attained, he is called "arisen." "The Worthy One, the Perfectly Self-awakened One" and so on are expanded in the Visuddhimagga in the description of the recollection of the Buddha.

"Thus is identity" means this is identity, this much is identity, there is no identity beyond this. By this much, in terms of intrinsic nature, in terms of function, in terms of limit, in terms of delimitation, in terms of circumscription, all five aggregates of clinging have been shown. "Thus is the origin of identity" means this is called the origin of identity. By this much, all beginning with "from the origin of nutriment is the origin of matter" has been shown. "Thus is the passing away of identity" means this is the passing away of identity. By this too, all beginning with "from the cessation of nutriment is the cessation of matter" has been shown.

"Beautiful" means beautiful in bodily complexion. "Having heard the teaching of the Teaching" means having heard the teaching of the Teaching of the Tathāgata adorned with fifty characteristics regarding the five aggregates. "For the most part" - whom does this set aside here? The noble disciple gods. For because of their state of having eliminated the mental corruptions, even the fear of mental fright does not arise, nor does the spiritual urgency of knowledge, because of having attained what is to be attained through thorough striving by one who is spiritually stirred. But for the other deities, when attending to impermanence thinking "This is fear, monks," even the fear of mental fright arises, and at the time of strong insight, the fear of knowledge also arises. "Friend" - this is merely a form of polite address in the Teaching. "Included in identity" means included in the five aggregates. Thus, when the Perfectly Self-awakened One teaches the Teaching having shown the fault of the round of rebirths to them and having made it pertaining to the three characteristics, what is called the fear of knowledge enters.

"Having directly known" means having known. "The wheel of the Teaching" means both the knowledge of penetration and the knowledge of the Teaching. The knowledge of penetration is that knowledge by which, seated on the seat of enlightenment, he penetrated the four truths in sixteen aspects and sixty thousand methods. The knowledge of the Teaching is that knowledge by which he set in motion the wheel of the Teaching with three rounds and twelve aspects. Both of these are indeed knowledge born in the breast of the One of Ten Powers. Among those, the knowledge of teaching the Teaching should be taken. And he is called "setting it in motion" until the fruition of stream-entry arises for the Elder Aññākoṇḍañña together with eighteen crores of brahmā gods. When that has arisen, it should be understood as being called "set in motion." "Without equal" means devoid of a comparable person. "Famous" means accomplished in retinue. "Such a one" means of one who is alike in gain and loss and so on.

4.

Commentary on the Discourse on Confidence

34. In the fourth, "confidences in the foremost" or "confidences that are foremost" - these are supreme confidences. "As far as" means however many. "Footless" means without feet, such as snakes, fish, and so on. "Two-footed" means humans, birds, and so on. "Four-footed" means elephants, horses, and so on. "Many-footed" means centipedes and so on. "Neither-percipient-nor-non-percipient" means beings reborn at the highest point of existence. "Is declared the foremost" means is declared the foremost, the highest, the best by virtues. "Unconditioned" is stated having taken Nibbāna itself. "Dispassion" and so on are names of Nibbāna itself. For having come to that, all mental defilements fade away, all intoxications such as the intoxication of lust and so on become free from intoxication and come to non-existence, all thirst undergoes removal, all attachments are uprooted, the rounds of rebirths are cut off, craving is eliminated, the suffering of the round of rebirths ceases, and all fevers of passion are extinguished. Therefore it obtains these names. The remainder here is clear in meaning.

5.

Commentary on the Discourse on Vassakāra

35. In the fifth, "recollecting" means remembering by following along, able to remember again and again - this is the meaning. "Skilled" means clever. "Endowed with investigation into the means for that" means endowed with wisdom that serves as the means in each case, thus: "At this time, this particular thing should be done." "To be given thanks for" means to be delighted in. "To be protested against" means to be rejected. "Neither do I to you" means "neither indeed to you do I." But why does the Blessed One neither delight in this nor reject it? Because it is mundane, he does not delight in it; because it stands having taken a mundane meaning, he does not protest against it. "Many people" means many would be the people. And this should be understood as the genitive case used in the instrumental sense. "In the noble true method" means in the path together with insight. "The nature of good qualities, the nature of wholesome qualities" - these too are names for that very thing. "Whatever applied thought" means one among the applied thoughts of renunciation and so on. "He does not think that applied thought" means he does not think even one among sensual thoughts and so on. The other is a synonym for that very thing. "In the path of applied thought" - here, applied thought itself is the path of applied thought. In "For I, brahmin" and so on, by the first method, the morality and great learning of one who has eliminated the mental corruptions are spoken of; by the second and third, the functional applied thoughts and functional meditative absorptions of one who has eliminated the mental corruptions; by the fourth, the state of having eliminated the mental corruptions is spoken of - this should be understood.

"The release from the snare of Death" means the path that releases from the snare of Death. "The true method, the Teaching" means the path together with insight. "Having seen and having heard" means having seen and having heard by knowledge only. The remainder here is clear in itself.

6.

Commentary on the Discourse on Doṇa

36. In the sixth, "between Ukkaṭṭha and between Setabyā" - here "Ukkaṭṭhā" is a city that obtained its conventional expression thus because it was built while torches were being held aloft. "Setabyā" is the birth city of the perfectly Self-awakened One Kassapa in the past. Now the word "antarā" is used in the senses of reason, moment, mind, middle, opening, and so on. In passages such as "Who could know that difference, except for the Tathāgata" and "People having come together discuss about me and that one - what is the reason" and so on, it is used in the sense of reason. In passages such as "A certain woman, venerable sir, washing a vessel by a flash of lightning, saw me" and so on, it is used in the sense of moment. In passages such as "For one within whom there are no irritations," etc., it is used in the sense of mind. In passages such as "Came to a stop midway" and so on, it is used in the sense of middle. In passages such as "But this hot spring comes through the interval between two great hells" and so on, it is used in the sense of opening. Here it is used in the sense of opening. Therefore the meaning here should be understood as "in the opening between Ukkaṭṭhā and Setabyā." But because of being connected with the word "antarā," the accusative case was used. And in such instances, the grammarians employ only a single word "antarā" as in "he goes between the village and the river"; that word must be connected with the second term also, and when not connected, the accusative case is not obtained. But here it was stated having already connected it.

"Travelling on the highway" means he was travelling on the road called a highway; the meaning is "a long road." Why was he travelling? On that day, it is said, the Blessed One saw this: "When I have set out on that road, the brahmin Doṇa, having seen my holy footprints, having become one who follows step by step, having come to my sitting place, will ask a question. Then I shall teach him one truth of the Teaching. The brahmin, having penetrated three fruits of asceticism, having spoken the praise called 'the Roar of Doṇa' measuring twelve thousand stanzas, when I have attained final Nibbāna, having appeased the great quarrel arisen in the whole of Jambudīpa, will distribute the relics." For this reason he was travelling. "The brahmin Doṇa too" - the brahmin Doṇa too, having mastered the three Vedas, while teaching the craft to five hundred young men, on that day, having risen right early, having attended to his toilet, having put on a garment worth a hundred, having arranged over one shoulder a cloth worth five hundred, having put on the sacrificial thread and red-thonged sandals, accompanied by five hundred young men, set out on that very road. With reference to that, this was said.

"On the footprints" means at the places trodden by the feet. "Wheels" means the characteristic wheels. But does a footprint appear at the place trodden upon when the Blessed One is walking? It does not appear. Why? Because of subtleness, because of great power, and out of compassion for the great public. For because of the subtleness of the skin of the Buddhas, the place trodden upon is like the place where cotton-wool has rested; no footprint is discerned. And just as for a powerful wind-swift Sindh horse, even on a lotus leaf there is merely the treading, so because of great power, the place trodden upon by the Tathāgata is merely the treading; no footprint is discerned there. And a great crowd of people follows close behind the Buddhas; for one unable to bear treading upon the Teacher's footprint having seen it, there would be an interruption of going. Therefore, whatever footprint there might be at each and every place trodden upon, it simply disappears. But the brahmin Doṇa saw through the power of the Tathāgata's determination. For the Blessed One, when he wishes to show the holy footprint to someone, determines with reference to that person: "Let such and such a one see it." Therefore, just like the brahmin Māgaṇḍiya, this brahmin too saw through the power of the Tathāgata's determination.

"Pleasing" means generating confidence. The other is a synonym for that very thing. "Having attained the highest taming and serenity" - here, the highest taming means the path of arahantship, the highest serenity means the concentration of the path of arahantship; the meaning is that he has attained both of those. "Tamed" (dantaṃ) means rendered free from agitation. "Guarded" (guttaṃ) means protected. "With restrained faculties" means with guarded faculties. "An elephant" - because of not going by desire and so on, because of not returning to the mental defilements that have been abandoned, because of non-performance of offence, and because of the sense of being powerful - an elephant for these four reasons.

"Will the venerable one be a god?" - here, even with just "Will the venerable one be a god?" the question could have been complete, but this brahmin, speaking in the manner of a question with reference to the future, said thus: "Will he be one influential king of gods in the future?" The Blessed One too, speaking in the manner of the question itself, said: "I will not be a god, brahmin." This same method applies everywhere. "Mental corruptions" means the four beginning with the mental corruption of sensuality. "Abandoned" means abandoned through the achievement of omniscient knowledge on the seat of enlightenment itself. "Untainted by the world" means untainted by the world of activities because of having abandoned the taints of craving and wrong view. "Buddha" means remember me thus as the Buddha because of having awakened to the four truths.

"By which" means by which mental corruption. "There would be rebirth among gods" means rebirth among gods would be for me, would occur for me. "Sky-farer" means a god belonging to the gandhabba host who moves through space. "Demolished" means destroyed. "Rendered useless" means made with barrenness removed, made with bondage removed. "Lovely" means beautiful. "Is not tainted by water" means having risen above the water by the measure of a cubit, standing, adorning the lake, delighting the swarms of bees, it is not tainted by water. "Therefore I am the Buddha, brahmin" - at the conclusion of the teaching, having attained three path-fruits, he spoke the praise called the "Roar of Doṇa" in twelve thousand stanzas, and when the Tathāgata had attained final Nibbāna, having appeased the great quarrel that had arisen on the surface of Jambudīpa, he distributed the relics.

7.

Commentary on the Discourse on Non-Decline

37. In the seventh, "near to Nibbāna itself" means he practises near to Nibbāna itself. "Established in morality" means established in the morality of the Pātimokkha. "Thus dwelling" means dwelling thus. "Ardent" means possessed of ardour and energy. "Freedom from bondage" means of Nibbāna, which is secure from the four mental bonds. "Or seeing danger in heedlessness" means seeing heedlessness as peril.

8.

Commentary on the Discourse on the Withdrawn

38. In the eighth, "one who has rejected individual truths" means because of having individually grasped thus "only this view is the truth, only this is the truth," the view-truths reckoned as individual have been rejected, thrown out, and abandoned - thus one who has rejected individual truths. "One who has completely relinquished all seeking" - here, "avayā" means not lacking, "saṭṭhā" means relinquished; one whose seekings are completely and without deficiency relinquished - thus one who has completely relinquished all seeking. The meaning is one who has completely relinquished all seeking. "Withdrawn" means hidden, having attained solitude. "Of the many ascetics and brahmins" means of many ascetics and brahmins. And here, "ascetics" means those who have gone forth into the going forth; "brahmins" means those who address others as "sir." "Individual truths of the many" means many separate truths. "Rejected" means thrown out. "Thoroughly rejected" means well thrown out. "Given up" means relinquished. "Vomited out" means expelled. "Released" means made with their bonds cut. "Abandoned" means forsaken. "Relinquished" means given up in such a way that they do not again ascend to the mind. All of these are synonyms for the state of relinquishment of the grasping that was previously grasped.

"Sensual seeking has been abandoned" means abandoned by the path of non-returning. Seeking existence, however, is abandoned by the path of arahantship. The seeking of the holy life reckoned as an occurring disposition thus "I shall seek, I shall search for the holy life" also reaches cessation and appeasement by the path of arahantship alone. But the view-seeking of the holy life should be known as being calmed by the path of stream-entry alone. "Thus indeed, monks" means thus through the fourth meditative absorption one with calmed bodily activity is called one whose in-breath and out-breath have been stilled. "The conceit 'I am'" means the ninefold conceit arising as "I am."

In the verses, "sensual seeking, seeking existence" - these are two searches; "together with seeking the holy life" means together with those very ones, seeking the holy life - thus these three also. Having stood here, "searches have been relinquished" - the explanation should be made together with this term. "Thus adherence to truth, standpoints for views accumulated" means the adherence of grasping as "thus truth, thus truth," and the standpoints for views reckoned as views themselves, and those which because of being elevated, having risen up and stood, are called accumulated - all of those too. Having stood here, "standpoints for views have been uprooted" - the explanation should be made together with this term. But for whom have these searches been relinquished, and these standpoints for views been uprooted? For one dispassionate towards all lust, liberated through the elimination of craving. For whoever is dispassionate towards all lusts, and is endowed with the liberation of the fruition of arahantship occurring regarding Nibbāna, the elimination of craving - for him searches have been relinquished, and standpoints for views have been uprooted. "He indeed is peaceful" means he, being of such a kind, is peaceful through the calming of mental defilements. "Calmed" means calmed through the two tranquillities of body and consciousness. "Unconquered" means unconquered by anyone, because of standing having conquered all mental defilements. "Through the full realization of conceit" means through the full realization of the abandoning of conceit. "Awakened" means established having awakened to the four truths. Thus in this discourse too and in the verses too, only one who has eliminated the mental corruptions is spoken of.

9.

Commentary on the Discourse on Ujjaya

39. In the ninth, "come to slaughter" means they come to murder, death. "Perpetual gift" means ticket meal. "Family sacrifice" means because it was given by our fathers and grandfathers, thus it should be sacrificed by way of family tradition - it should be given, this is the meaning. In "horse-sacrifice" and so on, "horses are slaughtered here" - thus it is the horse-sacrifice; this is a designation for a sacrifice to be performed with two subsidiary sacrifices, having twenty-one sacrificial posts, with the offering of all remaining wealth apart from land and men. "Men are slaughtered here" - thus it is the human-sacrifice; this is a designation for a sacrifice to be performed with four subsidiary sacrifices, together with land, having the same offering of wealth as stated in the horse-sacrifice. "They throw the peg here" - thus it is the sammāpāsa; this is a designation for the entire sacrifice to be performed by one who, day by day, having thrown the peg, having made an altar at the place where it fell, proceeds in reverse direction from the place of submersion in the Sarassatī river, with movable sacrificial posts and so on. "They drink the vāja here" - thus it is the vājapeyya; this is a designation for a sacrifice to be performed with one subsidiary sacrifice, with seventeen animals, having a bilva-wood sacrificial post, with seventeen-fold offerings. "There is no door-bolt here" - thus it is the niraggaḷa. This is a designation for a variant of the horse-sacrifice, to be performed with nine subsidiary sacrifices, together with land and men, having the same offering of wealth as stated in the horse-sacrifice, whose alternative name is the "all-sacrifice." "Great undertakings" means great tasks, great duties to be done. Furthermore, because of the greatness of the undertaking of killing living beings, it is indeed "great undertakings." "They are not rich in result" - here, a partial expression has been made for what is a complete meaning. Therefore, in terms of desirable result, they are indeed fruitless - this is the meaning. And this was said with reference to the undertaking of killing living beings itself. But whatever gift is given there now and then, because of being damaged by this undertaking of slaughter, it is not rich in result, it is of meagre result - this is the meaning. "Haññare" means they are killed. "They always sacrifice according to family tradition" means those others who sacrifice according to family tradition, because it was sacrificed by ancestors, later generations also sacrifice - this is the meaning. "It is better" means it is indeed a distinction. "Not worse" means nothing bad whatsoever arises.

10.

Commentary on the Udāyī Discourse

40. In the tenth, "prepared" means heaped together. "Without killing" means devoid of the slaughter of living beings. "Sacrifice" means gift. For that is called "sacrifice" because it is to be offered. "In proper time" means at the appropriate and fitting time. "They approach" means they go to. "Family and destination" means having transcended both the family of the round of rebirths and the destination of the round of rebirths. "Skilled in sacrifice" means skilled in sacrifice of the four stages. "At a sacrifice" means at an ordinary gift. "At a memorial feast" means at a gift dedicated to the deceased. "Having prepared the offering" means having arranged the gift that is to be offered. "Among the practitioners of the holy life, a good field" means the meaning is in the good field reckoned as the practitioners of the holy life. "Well-bestowed" means well attained. "What is given to those worthy of offerings" means whatever is prepared for those befitting the offering - that is well-offered, well-sacrificed, well-bestowed; this is the meaning. "Faithful" means faithful through believing in the virtues of the Buddha, the Teaching, and the Community. "With a liberated mind" means with a generous mind. By this he explains his liberated generosity.

The Wheel Chapter is the fourth.

5.

The Chapter About Rohitassa

1.

Commentary on the Concentration Development Discourse

41. In the first discourse of the fifth, "for the attainment of knowledge and vision" means for the attainment of the knowledge and vision of the divine eye. "Determines the perception of day" means he determines the perception thus as "day." "As by day so by night" means just as the perception of light was attended to by day, in the same way he attends to that at night too. In the second term too, the same method applies. "Of luminosity" means with luminosity together with the light of the knowledge of the divine eye. Although it was made similar to light, the meaning here should not be regarded thus. For the light of the knowledge of the divine eye is what is intended here.

"Known" means having become obvious. But how do feelings arise as known and pass away as known? Here a monk discerns the sense-base and discerns the object. Because of his having discerned the sense-base and the object, those feelings "having arisen thus, having persisted thus, cease thus" - they arise as known, they persist as known, they are said to pass away as known. The same method applies in the case of perceptions and applied thoughts too.

"Observing the rise and fall" means seeing both the rise and the fall. "Such is matter" means thus is matter, this much is matter, there is no matter beyond this. "Such is the origin of matter" means thus is the arising of matter. "Passing away" however means dissolution is intended. The same method applies to feeling and so on as well. "And this was said by me, monks, with reference to this" means, monks, that which was said by me in Puṇṇaka's Question beginning with "having understood in the world," the meaning is that this was said with reference to fruition attainment.

Therein, "having understood" means having known with knowledge. "In the world" means in the world of beings. "The far and near" means high and low, highest and lowest. "Perturbation" means agitation. "There is not anywhere in the world" means there is not anywhere in the world, not in a single aggregate, not in a single sense base, not in a single element, not in a single object. "Peaceful" means peaceful through the appeasement of opposing mental defilements. "Smokeless" means free from the smoke of the smoke of wrath. Thus here, having spoken of the unified focus of the path in the discourse, in the verse only fruition attainment is spoken of.

2.

Commentary on the Answering Questions Discourse

42. In the second, "and whoever knows the conformity with the Teaching in each case regarding them" means whoever knows the answering of these questions in each respective instance. "Skilled in the four questions, they call such a monk" means they say thus: such a monk is skilled in those four questions. "Difficult to approach, difficult to overcome" means it is not possible for others to strike or to overcome him. "Profound" means profound like the great ocean where seven beings sink into its depths. "Difficult to assail" means difficult to dislodge; the meaning is that what has been grasped in his grasp cannot be made to be relinquished. "In benefit and harm" means in growth and in decline. "Through the attainment of benefit" means by the meeting with benefit. "The wise one is called 'a wise person'" means a person endowed with energy is thus called "this one is a wise person."

3-4.

Commentary on the Two Discourses on Wrath as Weighty

43-44. In the third, "one who reveres wrath but not the Good Teaching" means he takes wrath as weighty with respect, not the Good Teaching; but the Good Teaching he takes as inferior with disrespect. The same method applies to the remaining terms as well.

"They grow" means they prosper, or they become established in faith whose roots have arisen, they become unshakeable. In the fourth, "reverence for wrath" means respectfulness towards wrath. This same method applies everywhere.

5.

Commentary on the Rohitassa Discourse

45. In the fifth, "where" is a locative referring to a single place in the world-circle. "Does not pass away, is not reborn" - this is taken by way of successive death and rebirth-linking. "By travelling" means by going on foot. "The end of the world" - the Teacher speaks with reference to the end of the world of activities. In "could know" and so on, the meaning is: should be known, should be seen, should be reached. Thus the end of the world-circle was asked about by the young god, but the world of activities was spoken of by the Teacher. But he, perceiving that the Teacher's explanation accords with his own question, being gladdened, said "Wonderful" and so on.

"With a strong bow" means with a strong bow, endowed with a bow of the highest measure. "Archer" means a teacher of archery. "Trained" means one who has trained in the craft of archery for twelve years. "Practised" means one practised by the ability to pierce the tip of a hair even at a distance of an usabha. "Experienced" means one who has demonstrated his craft by performing arrow-shots. "With an arrow" means with a shaft. "Could shoot across" means could pass beyond. In the time it takes him to pass beyond the shadow of a palm tree, in that same time "I pass beyond one world-circle" - he shows his own achievement of speed.

"From the eastern ocean to the western" - he says: just as the western ocean is far from the eastern ocean, so my stride was far. He, it is said, standing at the eastern rim of the world-circle, having stretched out one foot, passes beyond the western rim of the world-circle; then having stretched out the second foot, he passes beyond the rim of the next world-circle. "Such a wish arose" means simply a wish. "Except for" shows the absence of delay. At the time for going on alms round, it is said, having chewed a betel-creeper wooden toothbrush, having washed his face at Lake Anotatta, when the time arrived, having walked for almsfood in Uttarakuru, seated at the rim of the world-circle he performs the meal duty; having rested there for a moment, he runs again. "With a lifespan of a hundred years" - at that time it was a period of long lifespans; but this one began his journey when a hundred years of lifespan remained. "Living for a hundred years" means living that hundred years without obstacle. "Died along the way" means without reaching the end of the world-circle, he died along the way. But he, even having died there, having come back, was reborn in this very world-circle.

"Without reaching" means without reaching the end of the world of activities. "Of suffering" means of the suffering of the round of rebirths. "Making an end" means bringing to a conclusion. "In the body" means in the individual existence. "With its perception and mind" means with perception, with consciousness. "The world" means the truth of suffering. "The origin of the world" means the truth of origin. "The cessation of the world" means the truth of cessation. "The practice" means the truth of the path. Thus he shows: "I, friend, do not declare these four truths in grass, wood and so on, but I declare them in this very body made of the four primary elements." "The peaceful one" means one whose evil has been calmed. "Does not long for" means does not desire. The sixth is of manifest meaning.

7.

Commentary on the Very Far Discourse

47. In the seventh, "very far apart" means having been, by a certain method, not near, they are very far indeed, distant. "The sky, monks, and the earth" means space and the great earth. Therein, although space from the earth is not far, it can be even just two finger-breadths away. But in the sense of not being attached to each other, it is said "very far apart." "Verocana" means the sun. "The principle of the good, monks" means the thirty-seven factors belonging to enlightenment, classified as the four establishments of mindfulness and so on. "The principle of the bad" means the faithless principle, classified as the sixty-two wrong views.

"Light-bringer" means light-maker. "Is enduring" means is of a nature that does not disappear. "The meeting of the good" means the meeting of the wise by way of association with a friend. "However long it may last" means for however long a duration it may last. "It remains just so" means it is just the same; it does not abandon its nature. "Quickly indeed disappears" means swiftly departs.

8.

Commentary on the Visākha Discourse

48. In the eighth, "son of Pañcāla" (pañcālaputta) means the son of a Pañcāla brahmin woman. "With polished speech" (poriyā vācāya) means with complete speech. "Distinct" (vissaṭṭhāya) means unhindered. "Free from drooling" (anelagalāya) means faultless, without drooling, and with terms and phrasing not fallen away. "Included" (pariyāpannāya) means included in the end of the round of rebirths. "Independent" (anissitāya) means not dependent on the round of rebirths. He speaks having made it dependent on the end of the round of rebirths only, and does not speak having made it dependent on the round of rebirths - this is the intention here.

"Not speaking" (nābhāsamāna) means one who is not speaking. "The Deathless state" (amataṃ padaṃ) means the state of Nibbāna. "Should speak" (bhāsaye) means should illuminate. "Should illuminate" (jotaye) is a synonym for that very thing. "Should hold up the banner of the sages" (paggaṇhe isinaṃ dhajaṃ) means in the sense of being risen up, the ninefold supramundane Teaching is called the banner of the sages; one should hold up that very thing, should raise it up - the meaning is one should speak of it having made it lofty. "Well-spoken words illuminating the ninefold supramundane Teaching are the banner of these" - thus "those whose banner is well-spoken words." "Sages" (isayo) means the noble ones such as the Buddha and others. "For the Teaching is the banner of the sages" (dhammo hi isinaṃ dhajo) means by the method already stated above, the supramundane Teaching is called the banner of the sages.

9.

Commentary on the Illusion Discourse

49. In the ninth, "illusions of perception" means the state of being perverted of perception; the meaning is "four reversed perceptions." The same method applies to the remaining two terms as well. "Regarding the impermanent as permanent is an illusion of perception" means the perception that arises having grasped regarding an impermanent object thus "this is permanent" is the illusion of perception; this is the meaning. By this method the meaning should be understood in all terms.

"And non-self as self" means the meaning is "perceiving non-self as 'self' in this way." "Destroyed by wrong view" means not merely having such perception, but destroyed also by wrong view arising just as perception arises. "Mentally deranged" means they are endowed with deranged consciousness arising just as perception and view arise. "Unconscious" - this is merely by way of the Teaching; the meaning is "having reversed perception, thought, and view." "Those bound by Māra's bonds" means they are called yoked to Māra's bonds. "Not attaining security from bondage" means not having attained security, Nibbāna, from the four mental bonds. "Beings" means persons. "Buddhas" means those enlightened regarding the four truths. "This Teaching" means the Teaching of the four truths. "Having regained their own minds" means having recovered one's own mind. "They saw as impermanent" means they saw by way of impermanence. "They saw the unattractive as unattractive" means they saw the unattractive as unattractive only. "Having undertaken right view" means having taken up right vision. "They overcame all suffering" means they transcended the entire suffering of the round of rebirths.

10.

Commentary on the Upakkilesa Sutta

50. In the tenth, "impurities" means impurities by making a state of being impure, not allowing to shine. "Frost" means snow. "Smoke and dust" means smoke and dust. "Rāhu" means the former three are impurities that have not arrived, but Rāhu should be understood as spoken of by way of an impurity that has arrived. "Ascetics and brahmins do not shine, do not glow, do not radiate" means they do not shine with the splendour of virtues, they do not glow with the light of virtues, they do not radiate with the shining of virtues. "Do not abstain from drinking spirits and liquor" means not abstaining from the drinking of the fivefold spirits and the fourfold liquor.

"Hindered by ignorance" means obstructed and shut by ignorance. "Delighting in what is pleasing" means delighting in and being satisfied with what has a dear nature and a pleasant nature. "Consent to" means they take. "The foolish" means the blindly foolish. "Led by craving" means bound by the rope of craving itself. "Cemetery" means individual existence. "Terrible" means hard. In this discourse too and in the verses too, only the round of rebirths is spoken of.

The Rohitassa Chapter is the fifth.

The first fifty is finished.

2.

The Second Fifty

1.

The Chapter on Streams of Merit

1.

Commentary on the First Streams of Merit Discourse

51. In the first of the second, "streams of merit" means outflows of merit; the meaning is "attainment of merit." "Streams of the wholesome" is a synonym for that very thing. "But those bring happiness" - thus "nutriments of happiness." "Donors of the highest, well, of matter and so on" - thus "leading to heaven." "Happy is their result" - thus "resulting in happiness." Rebirth in heaven is "heavenly"; "they conduce to heaven" - thus "conducive to heaven." "Using the robe" means having obtained cloth for the purpose of a robe, even one who stores it due to the absence of needle, thread, and so on, or one who is making it, or one who is wearing it, or one who at the time of its being worn out is making it into a bed-sheet, or one who is making it into a floor covering when it is unable even to be spread as a bed-sheet, or one who, having torn up what is unsuitable as a floor covering, is making it into a foot-wiping mat - is called simply "using." But when, having swept it up thinking "this cannot even serve as a foot-wiping mat," it has been thrown away, then he is not called "using." "Immeasurable concentration of mind" means the concentration of the fruition of arahantship. "Immeasurable is that stream of merit" - by this he speaks of the immeasurability of the donor's meritorious volition. For his meritorious volition, occurring by way of recollecting again and again "one who has eliminated the mental corruptions uses my robe," is immeasurable. With reference to that, this was said. But regarding almsfood and so on, whoever, having consumed almsfood, sustains himself with just that even for a week, and does not consume another, he is called "using" that very almsfood even for a week. But regarding a single lodging, even while walking up and down in the night-quarters, day-quarters, and so on, as long as he does not abandon that lodging and take another, so long he is called "using." But when an illness has been allayed by one medicine, as long as he does not use another medicine, just so long he is called "using."

"Full of many terrors" means possessed of many frightful objects. "Of excellent jewels" means of all seven excellent jewels. "Abode" means dwelling place. "Many flowing" means being many and streaming. The remainder here is clear in itself.

2.

Commentary on the Second Streams of Merit Discourse

52. In the second, "pleasing to the noble ones" means associated with the path and fruition. For those are pleasing to the noble ones, dear and agreeable. The remainder, as far as what should be said in the discourse, that has already been stated in the Visuddhimagga itself.

In the verses, however, "faith" means the faith of a stream-enterer is intended. "Morality" too is the morality of a stream-enterer only. "And whose vision is upright" means the vision of one who has eliminated the mental corruptions, through the absence of crookedness of body and so on, is called upright vision. "They call" means they speak. "Confidence" means confidence in the Buddha, the Teaching, and the Community. "Vision of the Teaching" means the vision of the Teaching of the four truths.

3.

Commentary on the First Communal Life Discourse

53. In the third, "many householders and women householders" means many householders and women householders, going for the purpose of arranging marriages, had set out on that very road. "Communal life" means living together, dwelling as one. "A miserable man with a miserable woman" means a miserable man, because of being dead through the death of virtuous qualities, together with a miserable woman who is likewise dead through the death of virtuous qualities. "Together with a goddess" means together with one who has become a goddess by virtues. "Immoral" means devoid of morality. "Of bad character" means of inferior character. "One who reviles and abuses" means one who reviles with the ten grounds for reviling, and one who abuses by threatening, having shown fear. Thus the meaning should be understood everywhere.

"Miserly" means obstinately stingy. "Wife and husband" means husband and wife. "Bountiful" means they know the meaning of the words of beggars. "Restrained" means endowed with the self-control of morality. "Living righteously" means living righteously because they earn their livelihood having stood established in the Teaching. "Benefits become abundant for them" means the benefits reckoned as growth become many for them. "Comfort arises" means mutual comfortable dwelling arises. "Those who desire sensual pleasures" means those desiring sensual pleasures.

4.

Commentary on the Second Communal Life Discourse

54. In the fourth, the teaching was set forth by way of courses of action. The remainder is exactly the same. But in both these discourses, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.

5-6.

Commentary on the Two Discourses on Living in Harmony

55-56. In the fifth, "he approached" - for what purpose did he approach? For the purpose of assistance. For the Tathāgata, arriving at that country, arrives for the very purpose of supporting these two. Nakulapitā, it is said, was for five hundred births the Tathāgata's father, for five hundred births his grandfather, for five hundred births his uncle. Nakulamātā too was for five hundred births the Tathāgata's mother, for five hundred births his grandmother, for five hundred births his aunt. They, from the time of seeing the Teacher, having obtained affection as for a son, crying aloud "Oh dear father, oh dear father!" like a cow longing for her calf having seen a small calf, having approached, became stream-enterers at the very first sight. In their dwelling, seats for five hundred monks are always prepared. Thus the Blessed One approached for the purpose of assisting them. "Transgressed against" means gone beyond. "And in the future life" means and in the world beyond. "Equal in faith" means equal, alike in faith. The same method applies to morality and so on as well. The sixth was taught only to monks. The remainder here is just the same.

7.

Commentary on the Discourse on Suppavāsā

57. In the seventh, "Pajjanika" is the name of that market town. "Of the Koliyans" means of the families of the Kola royal clan. "Having given life" means having given the gift of life. "Becomes a partaker of life" means she becomes one who obtains a share of life, or she becomes one who partakes of life; the meaning is one who obtains life. The same method applies to the remaining terms as well.

"Endowed with flavour" means endowed with flavour, accomplished in flavour. "To those who have gone straight" means to those who have eliminated the mental corruptions, who have gone only straight because of being free from crookedness of body and so on. "To those endowed with conduct" means to those endowed with the fifteen qualities of conduct. "To the exalted ones" means to those who have gone to greatness. This is indeed a name for none other than those who have eliminated the mental corruptions. "Joining merit with merit" means joining merit together with merit. "Rich in result, praised by the knowers of the world" means such an offering, which is termed giving, is praised by the Buddhas who are knowers of the world because of standing having known the threefold world; the meaning is praised by the Buddhas. "Recollecting such a sacrifice" means recollecting the sacrifice, the gift. "Filled with joy" means filled with delight.

8.

Commentary on the Sudatta Discourse

58. In the eighth, "to the restrained" means to those restrained by body and speech. "To those who live on what others give" means to those who sustain themselves by eating only what is given by others. "In proper time" means at the appropriate and fitting time. "Attentively gives" means he gives having made an offering with his own hand. "He bestows four things" means he gives, he provides four reasons. "He becomes glorious" means he has a great retinue. The ninth was spoken only to monks. The remainder here is just the same.

10.

Commentary on the Discourse on What is Proper for a Layman

60. In the tenth, "the proper practice for householders" means the befitting practice for laypeople. "Is present" means he is present, having brought and approached out of the wish to give; the meaning is: he gives robes to the Community of monks.

"Attended" means an attendant. "For them by day and by night" means those who thus attend with the four requisites, for them by day and by night, both by way of giving and by way of recollection, merit always increases. "And they go to the heavenly state" means such a one, having done good action, approaches the heavenly state. In all four of these discourses, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.

The Streams of Merit Chapter is the first.

2.

The Chapter on Worthy Deeds

1.

Commentary on the Discourse on Worthy Deeds

61. In the first of the second, "desirable" is by rejecting the undesirable. "Lovely" means they enter into the mind. "Agreeable" means they satisfy the mind, they increase it. "Rare" means supremely rare. "Wealth" means objects such as forms and so on that are to be enjoyed. "With reason" means may they arise together with the Teaching itself, not by destroying the Teaching, not by what is contrary to the Teaching. Or alternatively, "with reason" means with cause; the meaning is may they arise together with each and every cause such as the position of general, treasurer, and so on. "Fame" means the achievement of retinue. "Together with relatives" means together with kinsmen. "Together with preceptors" means together with those termed preceptors because they are to be reflected upon in times of happiness and suffering, that is, friends seen and associated with.

"Does what should not be done" means does what ought not to be done. "Fails in what should be done" means not doing the duty that is fit to be done, one fails in that, so it is called. "Falls" means falls down, declines. "Covetousness and unrighteous greed" means unrighteous greed termed as covetousness. "Abandons" means drives away, takes out. "Of great wisdom" means of great wisdom. "Of broad wisdom" means of extensive wisdom. "One who sees what comes into range" means one who brings each and every matter into range and sees that very thing; the meaning is that even a subtle matter that has arisen comes within range indeed.

"Acquired through industrious effort" means acquired through energy termed as industriousness. "Gathered by the strength of the arms" means gathered and increased by the strength of the arms. "Earned by the sweat of the brow" means with sweat shed; the meaning is acquired through exertion and effort, releasing sweat. "Righteous" means in accordance with the Teaching. "Righteously obtained" means obtained without violating the righteousness of the ten wholesome courses of action. "Fitting deeds" means proper deeds, befitting deeds. "Makes happy" means makes one happy. "Pleases" means makes one pleased and endowed with strength. "Has gone to a proper place" means has gone to a reason. But what is that? Among the four fitting deeds, one deed to be done with wealth - that very wealth has gone to a proper place. "Has gone to a fitting place" means has gone to a proper and fitting place. "Used according to reason" means the wealth has been used just by reason.

"Provides protection against" means having closed, it operates. Just as when misfortunes have arisen from fire and so on, so by making the relinquishment of wealth for the purpose of extinguishing a burning house and so on, he closes and prevents the path of those misfortunes. "He makes himself safe" means he makes himself free from mishap and secure. "Offerings to relatives" means offerings to one's relatives. "Offerings to guests" means offerings to visitors. "Offerings to departed ancestors" means offerings to relatives who have gone to the world beyond. "Offerings to the king" means the tax to be given to the king that is fit to be done. "Offerings to deities" means the offering fit to be done to deities. All this is a designation for the gift to be given to each of those respective ones according to what is befitting.

"Established in patience and meekness" means established in the patience of endurance and in virtuous conduct. "They tame themselves alone" means they tame one self alone, their own individual existence, by the taming of the faculties. "They calm" means they calm their own mind by the appeasement of mental defilements. "They bring to final quenching" means they bring to final quenching by the final extinguishment of mental defilements alone. Regarding "conducive to higher states" and so on: because by way of giving fruit in successively higher planes, its path is upward, thus it is "conducive to higher states." "Beneficial for heaven" means leading to heaven because of generating rebirth there. "Its result would be only happiness in whatever place of rebirth" means resulting in happiness. "Conducive to heaven" because of the well arising of the ten distinctions, the highest, such as divine beauty and so on; the meaning is: he establishes such an offering.

"Established in the noble teaching" means firmly established in the teaching of the five precepts. "After death he rejoices in heaven" means having gone to the world beyond, wherever in heaven he takes conception in rebirth, there he rejoices. Whether they be stream-enterers, once-returners, or non-returners, this practice is obtainable for all of them.

2.

Commentary on the Discourse on Freedom from Debt

62. In the second, "to be attained" means to be reached. "Enjoying sensual pleasures" means by one who partakes of both objective sensual pleasures and defilement sensual pleasures. Among the happiness of ownership and so on, "there is" - the happiness arising is called the happiness of ownership. The happiness arising for one who uses wealth is called the happiness of wealth. "I am free of debt" - the happiness arising is called the happiness of freedom from debt. "I am faultless, I am blameless" - the happiness arising is called the happiness of blamelessness.

"Enjoying" means one who is enjoying. "Sees with insight through wisdom" means he sees with insight by wisdom. "Both kinds" means two portions: the lower three are one portion, and the happiness of blamelessness is one portion - thus seeing with wisdom, he knows the two portions: this is the meaning. "Of the happiness of blamelessness" means this threefold happiness is not worth a sixteenth fraction of the happiness of blamelessness.

3.

Commentary on the Brahmā Discourse

63. The third is as already explained in the Book of Threes. "With the first deities" - only the term here is the distinction. In the fourth, everything is of clear meaning.

5.

Commentary on the Discourse on Matter

65. In the fifth, one who is pleased having taken appearance as a measure is called one who measures by appearance. "Pleased by appearance" is a synonym for that very thing. One who is pleased having taken sound as a measure is called one who measures by sound. One who is pleased having taken the coarseness of robes and the coarseness of bowls as a measure is called one who measures by austerity. One who is pleased having taken the teaching as a measure is called one who measures by the teaching. The others are synonyms for those very things. Having divided all beings into three portions, two portions measure by appearance, one does not measure by appearance. Having divided into five portions, four portions measure by sound, one does not measure by sound. Having divided into ten portions, nine portions measure by austerity, one does not measure by austerity. But having divided into a hundred thousand portions, only one portion measures by the teaching; the rest should be known as not measuring by the teaching.

"Measured by appearance" means those who, having seen appearance, were pleased - they are said to have measured by appearance; the meaning is they were devoted. "Followed by sound" means followed by sound, having taken sound as a measure, they were pleased: this is the meaning. "Overcome by the power of desire and lust" means having come under the control of desire and of lust. "He does not know internally" means he does not know his virtue in one's own internal self. "And he does not see externally" means he does not see his practice externally either. "Obstructed all around" means obstructed on all sides; or one who has obstruction all around, thus obstructed all around. "Is carried away by sound" means he is led by sound, not by virtue. "He does not know internally, but he sees with insight externally" means he does not know the virtue in one's own internal self, but he sees his practice externally. "Seeing the fruit externally" means seeing externally the fruit of honour done by others for him. "One who sees with obstructions removed" means one who sees with what is unveiled. "He is not carried away by sound" means he is not led by sound.

6.

Commentary on the Discourse on With Lust

66. In the sixth, "born of delusion, the fools" means born of delusion, and also the fools, the unwise. "Bringing vexation" means bringing suffering. "With painful consequences" means giving rise to the increase of suffering in the future. "Without eyes" means devoid of the eye of wisdom. "Being such as those mental states are" means just as mental states such as lust and so on are established, having become of that very intrinsic nature. "They do not think 'we are just that'" means they do not think "we are of such existence, of such intrinsic nature"; they do not think so - this is the meaning. In this discourse too and in the verses too, only the round of rebirths is spoken of.

7.

Commentary on the Discourse on the Serpent King

67. In the seventh, "these four royal families of serpents" - this was said with reference to those whose venom is through biting only. For whatever serpents whose venom is through biting, all of them are included within these four royal families of serpents. "For self-protection" means for the purpose of guarding oneself. "For self-guarding" means for the purpose of protecting oneself. "For self-safety" means for the purpose of the safety of oneself. The meaning is: I allow what is called protection.

Now, showing how that protection should be made, he said beginning with "I have friendliness with the Virūpakkhas." Therein, "with the Virūpakkhas" means with the Virūpakkha serpent families. The same method applies in the remaining ones too. "With the footless" means with footless beings. The same method applies in the remaining ones too. "All beings" - having previously spoken of specified friendliness by this much of a passage, now this was begun in order to speak of unspecified friendliness. Therein, "beings," "living things," "creatures" - all of these are merely synonyms for persons. "May all see good fortune" means may they see good fortune as objects. "May no evil come to anyone" means may evil, inferior things not come to any being. "Immeasurable is the Buddha" - here, "the Buddha" should be understood as the virtues of the Buddha. For they are indeed immeasurable. The same method applies to the remaining two terms as well. "Measurable" means endowed with a measure of virtues. "Uṇṇanābhi" means a hairy-navelled spider. "Sarabū" means a house lizard. "Protection has been made by me, safety has been made by me" means protection and safety for this many people has been made by me. "May beings withdraw" means may all beings for whom safety has been made by me depart; may they not vex me - this is the meaning.

8.

Commentary on the Devadatta Sutta

68. In the eighth, "recently departed Devadatta" means not long after he had departed, having split the Community. "For ruin" means for decline, for destruction. "A mule" means one born from a donkey in the womb of a mare. "Conceives an embryo for its own destruction" means they mate her together with a horse; she, having conceived an embryo, when the time has arrived, being not able to give birth, stands striking the ground with her feet. Then, having tied her four feet to four stakes, having split open her belly, they take out the young. She dies right there. Therefore this was said.

9.

Commentary on the Padhāna Sutta

69. In the ninth, striving for the purpose of restraint of mental defilements, for the purpose of closing the door of entry, is striving by restraint; striving for the purpose of abandoning is striving by abandonment; striving for the purpose of development, for the purpose of increasing wholesome mental states, is striving by development; striving for the purpose of protection of those very things is striving by protection.

10.

Commentary on the Discourse on the Unrighteous

70. In the tenth, "are unrighteous" means unrighteous by not taking the one-tenth share of tax established by ancient kings and the punishment corresponding to the offence, but by seizing excessive tax and excessive punishment. "The king's officials" means the appointed men who arrange the duties in the king's provinces. "Brahmin householders" means the brahmins and householders dwelling within the city. "Townspeople and country folk" means those dwelling in market towns and those dwelling in the countryside. "Unevenly" means having become uneven, they blow at the wrong time - this is the meaning. "Uneven" means not even, either excessively harsh or excessively soft - this is the meaning. "Off their paths" means departed from the path, having become goers on wrong paths, they blow - this is the meaning. "The deities become agitated" means for when winds blow unevenly and off their paths, trees are broken, mansions are broken. Therefore the deities become agitated; they do not allow the rain god to rain properly. Therefore it was said "the rain god does not send down proper showers." "The crops ripen unevenly" means in one place they are in the ear, in one place they have produced milk, one place is ripening - thus the crops ripen unevenly.

"The constellations and stars revolve evenly" means just as the Kattika full moon obtains the Kattika constellation itself, the Migasira full moon obtains the Migasira constellation itself - thus in each and every month, that respective full moon obtains that respective constellation itself; so they revolve rightly. "Winds blow evenly" means having become not uneven, they blow only at the right time; for six months northern winds, for six months southern - thus they blow at the suitable time for those respective provinces. "Even" means proceeding evenly, neither excessively harsh nor excessively soft. "On their paths" means having entered the path, they blow only by the path, not by a wrong path - this is the meaning.

"Goes crookedly" means goes in a crooked manner, takes an unsuitable way. "When the leader has gone crookedly" means "leader" (nettā) because it leads (nayati). When that leader has gone crookedly, having gone in a crooked manner and taking an unsuitable way, the others too take only the unsuitable way - this is the meaning. "Nete" is also a reading. "Sleeps in suffering" means lies down in suffering, is afflicted - this is the meaning.

The Worthy of Offerings Chapter is the second.

3.

The Chapter on the Unmistakable

1.

Commentary on the Padhāna Sutta

71. In the first discourse of the third chapter, "the unmistakable practice" means the unfailing practice. "And the source has been initiated for him" means and the cause has become complete for him. "For the elimination of mental corruptions" means for the sake of arahantship. The second is clear in itself.

3.

Commentary on the Good Person Discourse

73. In the third, "disrepute" means lack of virtue. "Manifests" means speaks of, makes obvious. "Brought to the question" means brought for the purpose of the question. "Without omitting, taking hold of it" means having made it undiminished and taken hold of. And here a bad person conceals his own disrepute through evil desire, a good person his own praise through modesty. Now, because a bad person, devoid of shame and moral fear, despises through living together, but a good person, possessed of shame and moral fear, does not despise even through living together. Therefore, in order to show the simile of the newly arrived young wife which establishes the nature of a bad person, he said beginning with "Just as, monks, a young wife." Therein, "young wife" means daughter-in-law. "Acute" means thick. The remainder here is clear in meaning.

4-5.

Commentary on the Pair of Discourses on the Highest

74-75. In the fourth, "the highest morality" means the highest morality that has attained the topmost. The same method applies everywhere. In the fifth, "the highest in matter" means whatever matter, having contemplated which one attains arahantship, this is called the highest in matter. The same method applies in the remaining ones too. "The highest in existence" - but here, whatever individual existence one is established in when one attains arahantship, that is called the highest in existence.

6.

Commentary on the Discourse on Kusinārā

76. In the sixth, "Upavattana" means at the middle place of the row of Sāla trees that had gone eastward and stood having turned back to the north. "Between the twin Sāla trees" means in between two Sāla trees. "Uncertainty" means wavering. "Doubt" means the inability to judge. "Is he indeed a Buddha, or is he not a Buddha? Is it indeed the Teaching, or is it not the Teaching? Is it indeed the Community, or is it not the Community? Is it indeed the path, or is it not the path? Is it indeed the practice, or is it not the practice?" - for whomever doubt should arise, to you I say "Ask, monks." This is the meaning here in brief. "You should not fail to ask even out of respect for the Teacher" means "We went forth in the presence of the Teacher, even the four requisites are as if belonging to the Teacher. We, having not had uncertainty for so long a time, are not worthy to have uncertainty today in the final period" - if, out of respect for the Teacher, you do not ask thus. "Let a friend inform a friend, monks" shows that among you, whoever is a friend and devoted companion of whatever monk, let him inform that one: "I will speak to one monk," and having heard that talk, all will become free from uncertainty. "Thus confident" means the meaning is "thus I believe, I." "Knowledge itself" means just the knowledge that makes evident the state of being free from uncertainty; the meaning is that here for the Tathāgata it is not mere faith. "Of these, Ānanda" means of these five hundred monks seated within the curtain. "Who is the last" means who is the last in terms of spiritual qualities; he said this with reference to the Elder Ānanda himself.

7.

Commentary on the Incomprehensible Discourse

77. In the seventh, "incomprehensible things" means inappropriate to consider. "Should not be considered" means they should not be considered precisely because of their incomprehensible nature. "Which, if one were to consider" means considering which reasons. "Of madness" means of the state of being mad. "Of vexation" means of suffering. "The domain of the Buddhas" means the domain of the Buddhas, the occurrence and the power of the qualities of the Buddhas such as omniscient knowledge and so on. "The domain of meditative absorption" means the domain of meditative absorption through direct knowledge. "The result of action" means the result of actions such as those to be experienced in the present life and so on. "Speculation about the world" means speculation about the world of such a kind as: "By whom indeed were the moon and sun made, by whom the great earth, by whom the great ocean, by whom were beings produced, by whom the mountains, by whom the mangoes, palmyra palms, coconut trees and so on?"

8.

Commentary on the Offering Discourse

78. In the eighth, "purification of offerings" means the causes of purification of the offering termed giving. "Becomes pure on account of the donor" means it becomes pure by being of great fruit; the meaning is it is of great fruit. "Of good character" means of pure character. "Of bad character" means of inferior character. "Becomes pure on account of the donor" - here the great King Vessantara should be spoken of. For he, having given his children to the brahmin Jūjaka, caused the great earth to tremble. "Becomes pure on account of the recipient" - here the fisherman dwelling at the gateway of the mouth of the Kalyāṇī river should be spoken of. It is said that he, having given almsfood to the Elder Dīghasuma three times, lying on his deathbed, said: "The almsfood given to the noble Elder Dīghasuma lifts me up." "Neither on account of the donor" - here the hunter dwelling at Vaḍḍhamāna should be spoken of. It is said that he, while giving an offering for the departed, gave to one who was immoral only on three occasions. On the third occasion he cried out: "An immoral non-human spirit is plundering me!" Having given to one moral monk, it reached the ghost at the very time it was delivered. "Becomes pure both on account of the donor and on account of the recipient" - here the incomparable gift should be spoken of.

9.

Commentary on the Trade Discourse

79. In the ninth, "the same" means just like that, just resembling that. "Leads to failure" means it goes to severance. Whatever was wished for, all that perishes - this is the meaning. "Does not turn out according to intention" means it does not turn out according to disposition. "Turns out beyond intention" means beyond disposition, it bears fruit exceeding the disposition. "An ascetic or a brahmin" - here the state of being an ascetic and a brahmin should be understood by way of having calmed evil and having warded off evil. "Let the venerable sir speak about requisites" means venerable sir, you should speak about the fourfold requisites beginning with robes - thus he invites, he offers. "That with which he invites" means having determined, he invites with however much. "That he does not give" means he does not give that at all. "Does not give according to intention" means he is not able to give according to that one's disposition; having reduced, he gives a little. "Gives according to intention" means however much he wishes, he gives just that much. "Gives beyond intention" means having invited with a little, having exceeded it, he gives much.

10.

Commentary on the Kamboja Discourse

80. In the tenth, "neither sits in an assembly" means she indeed does not sit in the judgment hall for the purpose of making judgment. "Nor engages in work" means she does not engage in great activities such as farming, trade, and so on. "Nor goes to Kamboja" means she does not go to the Kamboja country for the purpose of accumulating wealth. This is merely a manner of teaching; the meaning is she does not go to any foreign country whatsoever. Regarding "prone to wrath" and so on: through being prone to wrath, one overcome by wrath does not know what is beneficial and what is harmful; through enviousness, one does not endure another's success; through stinginess, one is not able to do what should be done by giving wealth; through lack of wisdom, one is not able to arrange what should be done. Therefore she does not do these things such as sitting in an assembly and so on.

The Unmistakable Chapter is the third.

4.

The Chapter on the Immovable

1-5.

Commentary on the Group of Five Discourses Beginning with Killing Living Beings

81-85. In the fourth, the first and so on are of manifest meaning only. In the fifth, "darkness" means connected with the darkness indicated by "reborn in a low family" and so on. "Heading for darkness" because of again approaching the darkness of hell through bodily misconduct and so on. Thus by both, only the darkness of the aggregates has been spoken of. "Light" means connected with the light indicated by "reborn in a wealthy family" and so on; it is said to mean "one who has become a light." "Heading for light" because of again approaching the state of light through rebirth in heaven by bodily good conduct and so on. By this method, the other two should also be understood.

"Basket-maker's family" means in a family of bamboo-strip workers. "Hunter's family" means in a family of deer-hunters and so on. "Chariot-maker's family" means in a family of leather-workers. "Refuse-scavenger's family" means in a family of flower-refuse removers. "With a difficult livelihood" means with a painful livelihood. "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 an oil saucer and so on. In "Thus indeed, monks," here a certain person, without seeing the light outside, having died in the mother's womb itself, being reborn in the realms of misery, transmigrates even for an entire cosmic cycle. He too is one heading from darkness to darkness. He, however, would be a deceitful person. For it is said that such an accomplishment occurs for a deceitful person.

And here, by "in a low family" and so on, failure of coming and failure of present conditions are shown. By "poor" and so on, failure of ongoing conditions; by "with a difficult livelihood" and so on, failure of means of livelihood; by "ugly" and so on, failure of individuality; by "sickly" and so on, conjunction with causes of suffering; by "not an obtainer" and so on, failure of causes of happiness and failure of enjoyment; by "misconduct by body" and so on, conjunction with causes for the state of heading for darkness; by "upon the body's collapse" and so on, approaching darkness pertaining to the future life. The bright side should be understood by the method opposite to what was stated.

6.

Commentary on the Bent Down Discourse

86. In the sixth, "the low to low" means he is now low and in the future also will be low. "The low to high" means he is now low and in the future will be high. "The high to low" means he is now high and in the future will be low. "The high to high" means he is now high and in the future also will be high. But the detail of these should be known by the method of the preceding discourse itself.

7.

Commentary on the Son Discourse

87. In the seventh, "the unshakeable ascetic" means the ascetic who is unshakeable; the letter "m" serves to make a connection between words; the meaning is "the motionless ascetic." By this, he shows the sevenfold learner as well. For he is called unshakeable because of being established through faith born from the root in the Dispensation. "The white lotus ascetic" means an ascetic similar to a white lotus. A white lotus is a lotus growing in a lake with less than a hundred petals. By this, he shows one who has eliminated the mental corruptions through dry insight meditation. For he, because of the absence of meditative absorptions and direct knowledges, due to the incompleteness of his virtues, is called the white lotus ascetic. "The lotus ascetic" means an ascetic similar to a lotus. A lotus is a lotus growing in a lake with a full hundred petals. By this, he shows one who is liberated-in-both-ways, who has eliminated the mental corruptions. For he, because of the presence of meditative absorptions and direct knowledges, due to the completeness of his virtues, is called the lotus ascetic. "The delicate ascetic among ascetics" means among all these ascetics, the delicate ascetic is one with a tender mind and body, free from bodily and mental suffering, exclusively happy. By this, he shows both himself and those similar to himself.

Having thus laid down the matrix, now classifying in order, he said beginning with "And how, monks." Therein, "a learner" means the sevenfold learner as well. "One who practises" means a practitioner. "He dwells aspiring for the unsurpassed freedom from bondage" means he dwells aspiring for arahantship. "Anointed on the head" means sprinkled on the head; the meaning is "one whose consecration has been performed." "Fit for consecration" means fit to perform the consecration. "Unconsecrated" means not yet consecrated. "Having attained stability" means by virtue of being a son of a properly anointed king of the warrior caste, and by virtue of being the eldest among the sons, and by virtue of not yet being consecrated, he has attained unshakeability, attained stability, for the purpose of attaining consecration. The letter "m" is merely a particle. "Having touched with the body" means having touched with the mental body.

"He mostly uses robes that are requested" means he mostly uses robes brought by donors who entreat him saying "Please use this, venerable sir," and little that is unrequested, like the Elder Bākula. Almsfood, like the Elder Sīvali on the Khadira forest road. Lodging, like the Elder Ānanda in the Aṭṭhakanāgara Sutta. Requisites for the sick, like the Elder Pilindavaccha. "Those of him" means "those" and "of him." "With agreeable" means with that which clings to the mind. "They behave" means they perform the duties that should be done, or they proceed. "They offer offerings" means they offer, they bring bodily and mental offerings. "Resulting from the combination of humours" means arisen through the combination of all three. "Born from change of season" means arisen from change of season, from excessively cold or excessively hot seasons. "Born from irregular care" means arisen from irregular care such as excessive sitting, excessive standing, and so on. "Caused by assault" means arisen through assault such as murder, imprisonment, and so on. "Born from the result of action" means arisen even without these causes, solely by the power of the result of previously done action. "Of the four meditative absorptions" - here, even for those who have eliminated the mental corruptions and even for Buddhas, only functional meditative absorptions are intended. The remainder is of manifest meaning only.

8.

Commentary on the Mental Fetter Discourse

88. In the eighth, because of having gained a foothold in the Dispensation, the stream-enterer alone is said to be "the unshakeable ascetic"; because of not having exceedingly many qualities, like a lotus growing in a lake without many petals, the once-returner is "the white lotus ascetic"; because of having more qualities than that, like a lotus growing in a lake with a hundred petals, the non-returner is "the lotus ascetic"; because of the mental defilements that cause obstinacy having been altogether eradicated, having attained a state of softness, one who has eliminated the mental corruptions is "the delicate ascetic."

9.

Explanation of the Sammādiṭṭhi Sutta

89. In the ninth, by means of "one holding right view" and so on, by way of the eightfold path, seven trainees are comprised, as in the first discourse. In the second section, one who has eliminated the mental corruptions through dry insight is spoken of either by way of the tenfold path, that is, together with the knowledge of the fruition of arahantship and the liberation of the fruition of arahantship, or by way of the eightfold path; in the third section, one liberated in both ways; in the fourth section, the Tathāgata and one who has eliminated the mental corruptions similar to the Tathāgata. Thus this discourse is spoken by way of the very same persons spoken of in the first discourse, but here only the manner of teaching is different.

10.

Commentary on the Aggregate Discourse

90. In the tenth, in the first section, a learner person who stands without having begun the practice for the sake of arahantship, a dweller in heedlessness, is spoken of. In the second section, a learner person who has not produced meditative absorption, who has begun insight, a dweller in diligence, is spoken of. In the third section, a learner person who has begun insight, a dweller in diligence, an obtainer of the eight deliverances, is spoken of; in the fourth section, one who has eliminated the mental corruptions, supremely delicate.

The Macala Chapter is the fourth.

5.

The Chapter on Titans

1.

Commentary on the Titan Discourse

91. In the first discourse of the fifth, "titan" means hideous, resembling a titan. "God" means handsome, pleasing, resembling a god by virtue of his qualities.

2.

Commentary on the First Concentration Discourse

92. In the second, "internal serenity of mind" means concentration of absorption consciousness in one's own internal self. "Insight into phenomena through higher wisdom" means insight knowledge that discerns formations. For that is reckoned as higher wisdom, and has become insight into phenomena reckoned as the five aggregates; therefore it is called "insight into phenomena through higher wisdom."

3.

Commentary on the Second Concentration Discourse

93. In the third: "exertion is to be done" means the state of being engaged and devoted is to be carried out. "Desire" means the desire to act. "Effort" means practice. "Endeavour" means energy exceeding more than that. "Enthusiasm" means great energy similar to pulling out a cart stuck in mud. "Unremitting" means non-turning back.

4.

Commentary on the Third Concentration Discourse

94. In the fourth, regarding "Thus, friend, activities should be seen" and so on: friend, activities should be seen as impermanent, should be examined as impermanent, should be seen as impermanent. Likewise as suffering, as non-self - thus the meaning should be seen. Regarding "Thus, friend, the mind should be steadied" and so on also: friend, the mind should be steadied by means of the first meditative absorption, should be settled by means of the first meditative absorption, should be made one-pointed by means of the first meditative absorption, should be concentrated by means of the first meditative absorption. Likewise by means of the second meditative absorption and so on - thus the meaning should be seen. In these three discourses too, serenity and insight are spoken of as mundane and supramundane only.

5.

Commentary on the Firebrand from a Pyre Discourse

95. In the fifth, "firebrand from a funeral pyre" means a firebrand at the cemetery. "Smeared with dung in the middle" means smeared with dung in the middle place. "Serves neither as firewood in the village" means because it cannot be used for the purpose of gable beams, pillars, stairs and so on, it does not accomplish the purpose of firewood in the village; because it cannot be used to make a field-hut leg or a bed leg, it does not accomplish the purpose of firewood in the forest. When grasped at the two ends, it burns the hand; when grasped in the middle, it smears with dung. "Similar to that" means resembling that. "More brilliant" means more beautiful. "More sublime" means more excellent. "From a cow comes milk" means milk from a cow. In "from milk comes curds" and so on, each successive one is the highest compared to each preceding one, and the cream of ghee is indeed the highest among all of them. In "the foremost" and so on, it should be understood that by virtues he is the foremost and the best and the chief and the highest and the most excellent. By the simile of the firebrand from a funeral pyre, it is not an immoral person that is spoken of; rather, it should be understood that a person of little learning, who has abandoned his duties, resembling an ox, is spoken of. In the sixth, everything is of clear meaning.

7.

Commentary on the Quick Appeasement Discourse

97. In the seventh, "quick to understand" means one who quickly comprehends, able to know swiftly. "And of the teachings heard" means of the canonical teachings that have been learned and mastered. "An investigator of the meaning" means one who examines the meaning. "Having understood the meaning, having understood the Teaching" means having known both the commentary and the canonical text. "Is practising in accordance with the Teaching" means he has entered upon the preliminary practice together with morality, which has the nature of the teaching conforming to the nine supramundane teachings. "Not of good speech" means not of beautiful words. "Not of good conversation" means he is not one with a beautiful sound of words. The negative particle "no" should be connected with "polished" and the rest. The meaning is: he is not endowed with speech that is complete in qualities, unhindered, free from defects, with undripped terms and phrasing, and capable of conveying the meaning. By this method the meaning should be understood everywhere.

8.

Commentary on the Personal Welfare Discourse

98-99. The eighth was spoken by way of persons' dispositions and also by way of the display of the Ten-Powered One's knowledge of teaching, the ninth by way of the five enmities.

10.

Commentary on the Potaliya Sutta

100. In the tenth, "at the right time" means at the fitting and appropriate time. "Is agreeable" means finds delight in. "Namely knowing the right time in each case" means which is this knowing of the right time in each case. It shows that having known each particular time, the speaking of dispraise of one who deserves dispraise and the speaking of praise of one who deserves praise is the nature of the wise.

The Titans Chapter is the fifth.

The second fifty is finished.

3.

The Third Fifty

1.

The Chapter on Clouds

1-2.

Commentary on the Pair of Cloud Discourses

101-102. In the first discourse of the Third Fifty, "rain clouds" means clouds. "Is a speaker but not a doer" means he only speaks thus "I will do this and that," but does not do it. "Is a doer but not a speaker" means without even saying anything, he is a doer thinking "It is fitting for this and that to be done by me." Thus the meaning should be understood everywhere. The second is of clear meaning.

3.

Commentary on the Water-pot Discourse

103. In the third, "water-pots" means vessels. "Hollow and covered" means empty with its mouth closed. "Full and open" means filled with water with its mouth uncovered. In the remaining two as well, the same method applies.

4.

Commentary on the Water-lake Discourse

104. In the fourth, regarding "shallow with deep appearance" and so on: water that is dark due to its colour being mixed with old algae is said to have a deep appearance; water that is clear, limpid, and of crystal colour is said to have a shallow appearance.

5-6.

Commentary on the Mango Discourse

105-106. In the fifth, "unripe having the appearance of ripe" means having been unripe, it appears similar to ripe to those looking at it. Thus all the terms should be seen. The sixth is of clear meaning.

7.

Commentary on the Rat Discourse

107. In the seventh, whoever digs a pit but does not dwell there, he is called a digger but not a dweller. "Khantā" is also a reading. By this method all the terms should be understood.

8.

Commentary on the Ox Discourse

108. In the eighth, whoever tramples its own herd of cattle but not another's herd of cattle, this one is fierce towards its own herd but not fierce towards another's herd - thus all the terms should be understood. "Is one who agitates" means having struck and having pierced, makes one come to a state of fright.

9.

Commentary on the Tree Discourse

109. In the ninth, "softwood with a softwood retinue" means a worthless softwood tree surrounded by softwood trees only. "With a heartwood retinue" means surrounded by heartwood trees only, such as acacia and so on. This same method applies everywhere.

10.

Commentary on the Venomous Snake Discourse

110. In the tenth, "one whose venom has come but is not terrible" means one whose venom comes, but is not terrible, and does not oppress for a long time. The same method applies to the remaining terms as well.

The Rain Cloud Chapter is the first.

2.

The Chapter on Kesi

1.

Commentary on the Kesi Discourse

111. In the first of the second, "Kesī" is his name. "He who drives horses to be tamed" means a charioteer of horses to be trained. In the passage beginning with "he trains with smoothness," having made a befitting offering to it, having fed it excellent food, having given it sweet drink, having addressed it with gentle words, when training it, this is called training with smoothness; when training it with knee-binding, mouth-binding and so on, and with goad-piercing, whip-striking and harsh words, this is called training with harshness; doing both of those from time to time, this is called training with both smoothness and harshness.

2.

Commentary on the Speed Discourse

112. In the second, "rectitude" means the state of being upright. "Speed" means the swiftness of step. "Patience" means the patience of endurance. "Meekness" means the morality of the state of purity. With regard to the factors of a person's qualities, "speed" means the speed of knowledge. The remainder here is clear in meaning.

3.

Commentary on the Goad Discourse

113. In the third, "the shadow of the goad" means the shadow of the goad raised up for the purpose of piercing. "Is stirred" means is stirred by way of discernment thus: "Speed must be taken up by me." "Becomes anxious" means proceeds to anxiety. "Pierced to the hair" means pierced only to the extent of the goad's piercing at the hair pore. "Pierced to the hide" means pierced by the goad's piercing that cuts through the outer skin and hide. "Pierced to the bone" means pierced by a piercing that breaks the bone. "By the body" means by the mental body. "The supreme truth" means Nibbāna. "Realises" means sees. "With wisdom" means with path wisdom together with insight.

4.

Commentary on the Elephant Sutta

114. In the fourth, "having given attention" means having become desirous. "The sounds of kettledrums resounding" - here, "kettledrum" (tiṇava) means a small drum (ḍiṇḍima); "resounding sound" means the great sound of all mixed together. Among "gadflies" and so on, "gadflies" (ḍaṃsā) means tawny flies; "mosquitoes" means just mosquitoes. "He quickly goes" means having fulfilled morality, concentration, wisdom, liberation, and knowledge and vision of liberation, he quickly goes.

5.

Commentary on the Possibility Discourse

115. In the fifth, "states" means reasons. "Leads to harm" means it leads to what is unhelpful, to decline. And here, the first should be understood as evil action accompanied by suffering and vexation, of the type involving pitfalls, digging, fish-catching, housebreaking and so on; the second should be understood as the work of flower-removing and so on for laypeople of the same livelihood, and work such as lime-pounding, house-roofing, sweeping of unclean places and so on; the third should be understood as activities such as drinking liquor, applying perfumes and ointments, wearing garlands and ornaments and so on, as well as actions such as killing living beings and so on that proceed by way of gratification; the fourth should be understood as wholesome action associated with pleasure in such things as going at the time of going for the purpose of hearing the Teaching, having taken clean cloth coverings, garlands, perfumes and so on, going, paying homage at shrines, paying homage at the Bodhi tree, listening to sweet talks on the Teaching, undertaking the five precepts, and so on. "By manly strength" means in a person's strength of knowledge. In the remaining two as well, the same method applies.

6.

Commentary on the Heedfulness Discourse

116. In the sixth, "since" means "when." "Pertaining to the future life" - this is merely by way of the Teaching; but one who has eliminated the mental corruptions fears neither death pertaining to the future life nor death pertaining to the present life. That very one is intended here. Some, however, say "from the statement 'right view has been developed,' all noble ones are intended, beginning with the stream-enterer."

7.

Commentary on the Safeguarding Discourse

117. In the seventh, "by oneself" means in accordance with oneself, befitting, desiring one's own welfare - this is the meaning. "In enticing" means in those that are conditions for lust. "Mental states" means in intrinsic natures; the meaning is in desirable objects. Thus the method should be understood everywhere. "Does not find pleasure" means does not find pleasure through the influence of views. The same method applies to the remaining terms as well. "And he does not go even because of the words of ascetics" means even because of the words of ascetics who are proponents of other doctrines, having abandoned his own view, he does not go through the influence of their views - this is the meaning. Here too, only one who has eliminated the mental corruptions is intended.

8-10.

Commentary on the Triad of Discourses Beginning with the Stirring Discourse

118-120. In the eighth, "to be seen" means fit to be seen. "That arouse spiritual urgency" means productive of spiritual urgency. In the ninth, "fear of birth" means fear arising with reference to birth. The same method applies to the remaining terms as well. In the tenth, "fear of fire" means fear arising dependent on fire. The same method applies to the remaining terms as well.

The Kesi Chapter is the second.

3.

The Chapter on Perils

1.

Commentary on the Self-Censure Discourse

121. In the first of the third, "fear of self-censure" means the fear that arises for one who censures oneself. "Fear of censure by others" means the fear that arises from censure by another. "Fear of punishment" means the fear that arises dependent on the thirty-two bodily punishments. "Fear of an unfortunate realm" means the fear that arises dependent on the four realms of misery. Among "This is called, monks, fear of self-censure" and so on, for one who reviews fear of self-censure first, shame arises internally, and that generates restraint in the three doors; restraint in the three doors becomes the fourfold purification morality. He, having established himself in that morality, having developed insight, becomes established in the highest fruition. But for one who reviews fear of censure by others, moral fear arises externally, and that generates restraint in his three doors; restraint in the three doors becomes the fourfold purification morality. He, having established himself in that morality, having developed insight, becomes established in the highest fruition. For one who reviews fear of an unfortunate realm, shame arises internally, and that generates restraint in his three doors; restraint in the three doors becomes the fourfold purification morality. He, having established himself in that morality, having developed insight, becomes established in the highest fruition.

2.

Commentary on the Wave-Peril Discourse

122. In the second, "for one entering the water" means for one descending into the water. "To be expected" means to be anticipated. "The danger of fierce fish" means the danger of ferocious fish. "They are, methinks, putting an obstruction over our mouths" means they are as if making a closing of the mouth. "Of gluttony" means of the state of having a big belly, of the nature of eating much. In the passage beginning with "with body unguarded": with body unguarded due to the absence of the threefold restraint at the body-door. With speech unguarded due to the absence of the fourfold restraint at the verbal door.

3.

Commentary on the First Discourse on Difference

123. In the third, "he enjoys that" means he enjoys that meditative absorption with the gratification of happiness. "Desires" means aspires. "Finds happiness" means reaches contentment. "Inclined to that" means inclined to that, or intent upon that. "Dwelling in it frequently" means dwelling frequently with that meditative absorption. "Is reborn in the company" means goes to the state of being together; the meaning is that one is reborn there. "One cosmic cycle is the life-span" - here the first meditative absorption is of three kinds: there is the inferior, there is the middling, and there is the superior. Therein, for those arisen by the inferior, a third portion of a cosmic cycle is the life-span; by the middling, half a cosmic cycle; by the superior, one cosmic cycle. With reference to that, this was said. "Goes to hell" means because the action leading to hell has not been abandoned, one goes again and again, not immediately after. "Attains final nibbāna in that very existence" means having remained in that very fine-material existence, one attains final nibbāna; one does not descend below. "That is to say, regarding destination and rebirth" means this: regarding destination and rebirth, the learner noble disciple, without descending below by way of conception in rebirth, attains final nibbāna in that very fine-material existence in a certain one among the second, third, and other Brahma worlds above; but for the worldling, there is going to hell and so on - this is the difference; such is the meaning.

"Two cosmic cycles" - here too the second meditative absorption is threefold in the manner already stated. Therein, for those reborn by the superior development, eight cosmic cycles is the life-span; by the middling, four; by the inferior, two. With reference to that, this was said. "Four cosmic cycles" - here, what was stated below as "one cosmic cycle, two cosmic cycles," that too should be brought in and the meaning understood. "Cosmic cycle" is also a name for a multiplier. Therefore, "one cosmic cycle, two cosmic cycles, four cosmic cycles" - the meaning here should be understood thus. This is what is meant - The cosmic cycle stated first, having counted two times, by one multiplier becomes two cosmic cycles; by the second, four. Again, those four cosmic cycles, multiplied by these four multipliers: by one multiplier they become eight; by the second, sixteen; by the third, thirty-two; by the fourth, sixty-four. Thus here it should be understood that sixty-four cosmic cycles are taken by way of the superior meditative absorption. "Five hundred cosmic cycles" - this is said by way of the superior rebirth meditative absorption only. Or, in the case of the gods of Great Fruit, because of the absence of three Brahma worlds as in the planes of the first meditative absorption and so on, just this much is the life-span. Therefore it was stated thus.

4.

Commentary on the Second Discourse on Difference

124. In the fourth, "pertaining to matter" means matter itself. The same method applies to the remaining terms as well. In the terms beginning with "as impermanent": as impermanent in the sense of non-existence after having been; as a disease in the sense of affliction; as a boil in the sense of corrupting within; as a dart in the sense of having penetrated; as misery in the sense of being accompanied by suffering; as an affliction in the sense of oppression; as alien in the sense of being uncontrollable; as disintegrating in the sense of crumbling; as empty in the sense of being without a being; as non-self in the sense of not being subject to control. And here it should be understood that by the two terms "as impermanent" and "as disintegrating," the characteristic of impermanence is stated; by the two terms "as empty" and "as non-self," the characteristic of non-self; and by the remaining terms, the characteristic of suffering is stated. "Regards" means sees with knowledge. Thus, having applied the three characteristics to the five aggregates and seeing, one realizes the three paths and three fruitions. "Is reborn in the company of the gods of the Pure Abodes" means steady in that, having developed the fourth meditative absorption, one is reborn.

5-6.

Commentary on the Pair of Discourses on Friendliness

125-126. In the fifth, friendliness is shown by means of the first meditative absorption, and compassion and so on are shown by means of the second and so on. The sixth should be understood by the method already stated in the fourth.

7.

Commentary on the First Discourse on the Marvels of the Tathāgata

127. In the seventh, "with the manifestation" means by way of manifestation. "Descends into the womb" here means "has descended into the womb" - this is the meaning. For when he has descended, it is thus, not while he is descending. "Immeasurable" means of growing measure; the meaning is "extensive." "Eminent" is a synonym for that very thing. Regarding "the divine power of the gods" here, this is the power of the gods - the radiance of their worn garments pervades twelve yojanas, likewise of their bodies, likewise of their mansions - surpassing that is the meaning. "World-interstices" means between every three world-circles there is one world-interstice each, like the space in the middle of three cart-wheels or bowls placed touching one another. That world-interstice hell is eight thousand yojanas in extent. "Miserable" means permanently open. "Uncovered" means without support even below. "Dark" means become darkness. "Of blinding darkness" means endowed with a darkness that produces blindness by preventing the arising of eye-consciousness. There, it is said, eye-consciousness does not arise. "So powerful" means the moon and sun, it is said, are visible in three continents all at once - so powerful are they. In each direction they dispel nine hundred thousand yojanas of darkness and show light - so mighty are they. "Do not reach with their radiance" means their radiance is not sufficient. They, it is said, travel through the middle of the world-circle mountain, and the world-interstice hells are beyond the world-circle mountain. Therefore their radiance does not reach there.

"Those beings who are there" means those beings who have been reborn in that great world-interstice hell. But having done what action are they reborn there? Having committed a grave and cruel offence against their mother and father and righteous ascetics and brahmins, and having done other violent deeds such as the killing of living beings day after day, they are reborn there, like the Abhaya-robbers, Nāga-robbers, and others in the island of Tambapaṇṇi. Their individual existence is three leagues in size; they have long claws like bats. They cling to the foot of the world-circle mountain with their claws, like bats on trees. When, creeping along, they have come within arm's reach of one another, then thinking "We have found food," striving there, they turn upside down and fall into the world-sustaining water; even when the wind strikes, they break off like madhuka fruits and fall into the water; as soon as they have fallen, they dissolve in the extremely alkaline water like a lump of flour. "So there are indeed other beings, friend" means: "Friend, just as we experience great suffering, so other beings too, it is said, have been reborn here for the purpose of experiencing this suffering" - on that day they see this. But this light does not last even for the time of drinking one bowl of rice gruel. It lasts for as long as one who has slept and awakened makes clear an object - that much time. But the reciters of the Long Collection say: "Having flashed forth merely for the duration of a finger-snap, like a flash of lightning, it disappears even as they are saying 'What is this?'"

8.

Commentary on the Second Discourse on the Marvels of the Tathāgata

128. In the eighth, "attachment" (ālaya) in the sense of what is to be clung to through craving and wrong view means the five types of sensual pleasure, or the entire round of rebirths. "They delight" (āramanti) "here" - thus it is a delight (ārāmo); attachment is her delight - thus "delighting in attachment" (ālayārāmā). Devoted to attachment - thus "rejoicing in attachment" (ālayaratā). Pleased with attachment - thus "pleased with attachment" (ālayasammuditā). "The Teaching on non-attachment" means the noble teaching that is opposed to attachment and is a support for the end of the round of rebirths. "Listens" means becomes willing to hear. "Lends an ear" means applies the ear. "Applies the mind to final liberating knowledge" means brings the mind to readiness for the purpose of knowing. "Conceit" means imagination; or in the sense of what is to be imagined, it is just the entire round of rebirths. "The Teaching on the removal of conceit" means the teaching on the removal of conceit. The opposite of peace is non-peace; or in the sense of being not at peace, the round of rebirths itself is called non-peace. "Leading to peace" means producing peace and supporting the end of the round of rebirths. Gone to ignorance, endowed with it - thus "gone to ignorance" (avijjāgatā). Because of being enveloped by the egg-sheath of ignorance, become like an egg - thus "become like an egg" (aṇḍabhūtā). Covered all around - thus "enveloped" (pariyonaddhā). "The removal of ignorance" - the removal of ignorance is called arahantship; the meaning is: when the teaching dependent upon that is being taught. Thus in this discourse, the round of rebirths is spoken of in four instances, and the end of the round of rebirths in four instances.

9.

Commentary on the Discourse on the Marvels of Ānanda

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

10.

Commentary on the Discourse on the Marvels of a Universal Monarch

130. In the tenth, "the assembly of nobles" means those of the warrior caste, both consecrated and unconsecrated. For they, having heard the talk of his virtues thus: "The king, the wheel-turning monarch by name, is handsome, pleasing, travelling through the sky, he instructs the kingdom, a righteous king of righteousness," are delighted when seeing matches with hearing. "Speaks" means he makes a friendly welcome thus: "How do you, dear ones, fulfil the duty of a king, do you preserve the tradition?" But in the case of brahmins, he makes a friendly welcome thus: "How do you, teachers, recite the sacred verses, do the pupils learn the sacred verses, have you received offerings or garments or morality?" In the case of householders, he makes a friendly welcome thus: "How are you, dear ones, is there no oppression from the royal family by way of punishment or imprisonment, does the rain god send down showers properly, are the crops succeeding?" In the case of ascetics, he makes a friendly welcome thus: "How is it, venerable sir, are the requisites of one gone forth easily obtained, are you not negligent in the duties of an ascetic?"

The Fear Chapter is the third.

4.

The Chapter on Persons

1.

Commentary on the Mental Fetter Discourse

131. In the first discourse of the fourth, "leading to the obtaining of rebirth" means by which one obtains rebirth immediately after. "Leading to the obtaining of existence" means conditions for the obtaining of the becoming of rebirth. "For a once-returner" - this is taken at the upper limit among the noble ones whose mental fetters are not abandoned. But since for the attainer of final nibbāna in the interval there is no rebirth in the interval, whatever meditative absorption he attains there, that, being wholesome, is reckoned as "a condition for the becoming of rebirth." Therefore it was said of him "the mental fetters leading to rebirth have been abandoned, the mental fetters leading to existence are not abandoned." And with reference to what is not abandoned among the lower mental fetters, it was said of the once-returner without distinction "the lower mental fetters are not abandoned." The remainder here is clear in itself.

2.

Commentary on the Discernment Discourse

132. In the second, "one with proper discernment, not with fluent discernment" means when explaining a question he speaks only what is proper, but does not speak quickly, he speaks only slowly - this is the meaning. By this method all the terms should be understood.

3.

Commentary on the Discourse on One Who Understands Quickly

133. In the third, the distinction of all four persons should be known by this discourse -

"And what person understands quickly? Whatever person for whom there is full realization of the teaching as soon as it is uttered, this is called a person who understands quickly. And what person understands through elaboration? Whatever person for whom, when the meaning is being analysed in detail, there is full realization of the teaching, this is called a person who understands through elaboration. And what person needs to be guided? Whatever person for whom, through recitation, through interrogation, through wise attention, through associating with, keeping company with, and attending on good friends, there is gradually full realization of the teaching, this is called a person who needs to be guided. And what person is one for whom the word is the maximum? Whatever person for whom, even though hearing much, even though reciting much, even though remembering much, even though teaching much, there is no full realization of the teaching in that birth, this is called a person for whom the word is the maximum."

4.

Commentary on the Discourse on the Fruit of Industriousness

134. In the fourth, having spent the day solely through industriousness and energy, having obtained only something that is merely the resultant fruit of that, he gets his living, but owing to that work he does not obtain any fruit of merit - this one is called one who lives on the fruit of work but not on the fruit of action. But all the gods, beginning with the gods of the realm of the Four Great Kings, since they live only on the fruit of merit without industriousness and energy, are called those who live on the fruit of action but not on the fruit of work. Kings, viceroys, chief ministers and so on are both those who live on the fruit of work and those who live on the fruit of action. Beings doomed to Niraya Hell live on neither the fruit of work nor the fruit of action. In this discourse, the fruit of merit alone is intended as the fruit of action, and that does not exist for them.

5.

Commentary on the Blameable Discourse

135. In the fifth, the first is the blind, foolish worldling, the second is the mundane worldling who occasionally does wholesome deeds, the third is the stream-enterer, and the once-returner and non-returner are also included by this very same. The fourth is one who has eliminated the mental corruptions. For he is exclusively faultless.

6-7.

Commentary on the Morality Discourse and Others

136-137. In the sixth, the first is the mundane public, the second is the dry insight practitioner and the stream-enterer and the once-returner, the third is the non-returner. For because he obtains even a momentary meditative absorption with a rebirth sign, therefore even the dry insight practitioner is indeed one who fulfils concentration. The fourth is just one who has eliminated the mental corruptions. For because all the adversaries of morality and so on have been abandoned, he is called one who fulfils everywhere. In the seventh too, the determination of persons should be understood by the method already stated in the sixth.

8.

Commentary on the Neighbourhood Discourse

138. In the eighth, "with body near" means with body gone out. "With mind not near" means with mind entered in. What is meant is that though having gone out from the village by body alone, even while dwelling in the forest, by mind he has entered the village itself. By this method the meaning should be understood everywhere.

9.

Commentary on the Discourse on the Dhamma Preacher

139. In the ninth, "not connected with meaning" means not connected with meaning. "Is not skilled" means is not clever. "In what is connected with meaning and what is not connected with meaning" means in what is based upon meaning or not based upon meaning. Thus the meaning should be understood everywhere.

10.

Commentary on the Discourse on the Disputant

140. In the tenth, "goes to exhaustion in meaning" means when asked about the commentary, he goes to exhaustion, to utter elimination, and is unable to speak. "But not in phrasing" means phrasing, however, proceeds for him and is not exhausted. The same method applies everywhere.

The Person Chapter is the fourth.

5.

The Chapter on Splendours

1.

Commentary on the Discourse on Radiance

141. In the first discourse of the fifth, "radiance of the moon" means the moon itself by way of illumination. The same method applies to the remaining terms as well.

2-5.

Commentary on the Discourse on Luminosity and So On

142-145. Also in the second and so on, "radiance of the moon" means the moon itself by way of shining. "Light of the moon" means the moon itself by way of illuminating. "Light of the moon" means the moon itself by way of making bright. "Lustre of the moon" means the moon itself by way of giving light. Thus the meaning should be understood in all the terms as well.

6.

Commentary on the First Discourse on Time

146. In the sixth, "times" means proper and appropriate times. "Hearing the Teaching at the right time" means hearing the Teaching at the proper and appropriate time. "Discussion of the Teaching" means a comparative discussion occurring by way of asking and answering questions.

7.

Commentary on the Second Discourse on Time

147. In the seventh, "times" is a designation for the wholesome mental states that occur at each and every time by way of hearing the Teaching and so on. They are developed and pursued. "Elimination of mental corruptions" means arahantship. The eighth is of clear meaning.

9-10.

Commentary on the Discourse on Good Conduct and So On

149-150. In the ninth, "gentle speech" means soft speech. "Wise speech" means talk spoken having determined with wisdom reckoned as counsel. In the tenth, "having morality as its core" means morality that leads to the core. The same method applies in the remaining ones too.

The Radiance Chapter is the fifth.

The third fifty is finished.

4.

The Fourth Fifty

1.

The Chapter on Faculties

1.

Commentary on the Discourse on Faculties and So On

151. In the first discourse of the fourth, it does the function of lordship by means of the charge of faith, thus it is the faith faculty. The same method applies in the remaining ones too. In the second, the power of faith is in the meaning of unshakeability regarding faithlessness. The same method applies in the remaining ones too. In the third, "the power of the blameless" means the power of the faultless. "The power of kindness" means the power of treating kindly those who are fit to be treated kindly. The fourth and fifth are of manifest meaning only.

6.

Commentary on the Kappa Discourse

156. In the sixth, "contracts" - here there are three universe-contractions: the universe-contraction by water, the universe-contraction by fire, and the universe-contraction by air. There are three boundaries of universe-contraction: the Radiant gods, the gods of Streaming Radiance, and the gods of Great Fruit. When the cosmic cycle contracts by fire, everything below the Radiant gods is burnt by fire. When it contracts by water, everything below the gods of Streaming Radiance is dissolved by water. When it contracts by wind, everything below the gods of Great Fruit is destroyed by wind. In detail, however, always one Buddha-field is destroyed. This is the summary here; but the detailed discussion should be understood according to the method stated in the Visuddhimagga.

7.

Commentary on the Discourse on Disease

157. In the seventh, "with vexation" means possessed of vexation, of suffering, on account of greediness. "Discontented" means discontented with the four requisites through three kinds of contentment. "For the attainment of non-contempt" means for the purpose of attaining non-despising by others. "For the attainment of material gain, honour and fame" means for the purpose of attaining material gain and honour, which is termed the well-prepared four requisites, and fame, which is termed the speaking of praise. "He approaches families with reckoning" means he approaches families for the purpose of being known, thinking "Thus these people will know me." The same method applies to the remaining terms as well.

8.

Commentary on the Discourse on Decline

158. In the eighth, "profound" means profound in meaning. "The possible and impossible" means reasons and non-reasons. "Does not penetrate" means does not immerse, does not proceed. "Eye of wisdom" - here, the wisdom of learning and inquiry is also fitting, and the wisdom of exploration and penetration is also fitting indeed.

9.

Commentary on the Discourse on the Nun

159. In the ninth, "Come, you" means she, being enamoured of the elder monk, said thus in order to send him. "Having covered up to the head" means having covered the body together with the head. "Lay down on the small bed" means having quickly prepared a small bed, she lay down there. "He said this" means having observed her demeanour, he said this in order to speak smoothly the talk on foulness for the purpose of abandoning greed. "Arisen from nutriment" means arisen through nutriment, grown in dependence on nutriment. "In dependence on nutriment, abandons nutriment" means in dependence on present edible food, wisely partaking of it thus, one abandons nutriment reckoned as former action. But even regarding present edible food, the craving of attachment is to be abandoned.

"Abandons craving" means now, in dependence on present craving thus occurred, one abandons former craving which is the root of the round of rebirths. But is this present craving wholesome or unwholesome? Unwholesome. Should it be cultivated or should it not be cultivated? It should be cultivated. Does it drag along conception in rebirth or does it not drag along? It does not drag along. But even regarding this present craving that should be cultivated, attachment is indeed to be abandoned. "That venerable one indeed, with the elimination of the mental corruptions, having attained, will dwell; why then not I" - here "why then not" is a reflection on the reason. This is what is meant - That venerable one, having realised the fruition of arahantship, will dwell; for what reason shall I not dwell having realised it? For that venerable one too is a son of the perfectly Self-awakened One, and I too am a son of the perfectly Self-awakened One; this will arise for me too. "In dependence on conceit" means in dependence on this conceit thus arisen that should be cultivated. "Abandons conceit" means one abandons former conceit which is the root of the round of rebirths. But that in dependence on which he abandons that, it too, like craving, is both unwholesome and should be cultivated, but it does not drag along conception in rebirth. But attachment even regarding that is indeed to be abandoned.

"The destruction of the bridge has been spoken of by the Blessed One" means the destruction of the foothold, the destruction of the condition, has been spoken by the Buddha, the Blessed One. Thus, when the elder monk concluded the teaching with these four factors, the desire and lust that had arisen in that nun with reference to the elder monk departed. She too, in order to ask the elder monk's forgiveness, confessed the transgression, and the elder monk accepted it from her. To show that, "Then that nun" and so on was said.

10.

Commentary on the Discourse on the Fortunate One's Discipline

160. In the tenth, "misapprehended" means taken out of order. "Learn thoroughly" means they use and speak them. "With phrasing" - here the term itself is called phrasing because it expresses the meaning. "Wrongly placed" means badly placed, arranged out of order. "The meaning too is wrongly inferred" means the commentary cannot be derived and spoken. "Cut off at the root" means cut off at the root because of the cutting off of the monks who were the root. "Without refuge" means without support. "Luxurious" means practising abundance of requisites. "Lax" means those who take up the three trainings with a loose grasp. "Forerunners in falling away" - the five mental hindrances are called "falling away" because of going downward; the meaning is forerunners therein. "In solitude" means in the threefold seclusion. "Having laid down the responsibility" means without energy. But by this method the meaning should be understood everywhere.

The Faculty Chapter is the first.

2.

The Chapter on Modes of Practice

1.

Commentary on the Saṃkhitta Discourse

161. In the first of the second, because it should be practised as difficult by the rejecting of happiness, "practice" is of this - thus "difficult practice." Because of not proceeding quickly, through heaviness, "sluggish" is the "direct knowledge" of this - thus "sluggish direct knowledge." By this very method the meaning should be understood in all terms.

2.

Commentary on the Vitthāra Discourse

162. In the second, "constantly" means frequently. "Immediacy condition" means the path concentration that gives result without interval. "For the elimination of mental corruptions" means for the purpose of the fruition of arahantship. "The five faculties" means the five faculties with insight as the fifth. "The wisdom faculty" - here, it is intended that insight wisdom itself is the wisdom faculty. The remainder here is clear by way of the Pāḷi text itself.

Now this is the account of the manifestation of these practices - Here a monk who has not previously formed an adherence, in the preliminary stage is wearied in the discernment of materiality, is wearied in the discernment of immateriality, is wearied in the discernment of conditions, is wearied in the three periods, is wearied regarding the path and the non-path. Thus becoming weary in five states, he attains insight. Even having attained insight, having become weary in these nine insight knowledges - the observation of rise and fall, the observation of dissolution, the establishing of fear, the observation of danger, the observation of disenchantment, the knowledge of desire for deliverance, the knowledge of equanimity regarding activities, the conformity knowledge, and the change-of-lineage knowledge - he attains the supramundane path. For him, that supramundane path, because of having been thus realised with difficulty and with heaviness, became known as the difficult practice with sluggish direct knowledge. But whoever, becoming weary in the five knowledges in the preliminary stage, without becoming weary in the nine insight knowledges in the later stage, realises the path - for him, that path, because of having been thus realised with difficulty but without heaviness, became known as the difficult practice with quick direct knowledge. By this method, the other two should also be understood.

And these should be elucidated by the similes of the ox-seeker - For a certain man's four oxen, having run away, entered the forest. He, searching for them in a forest with thorns and thickets, having gone only by the thicket path with difficulty and trouble, saw the oxen hidden in the very thicket place with difficulty and trouble. One, having gone with difficulty, quickly saw them standing in the open air. Another, having gone easily by the open-air path, saw them hidden in the thicket place with difficulty and trouble. Another, having gone easily by the very open-air path, quickly saw them standing in the very open air. Therein, the four oxen should be seen as like the four noble paths, the ox-seeking man as like one who practises meditation, going by the thicket path with difficulty and trouble as like the difficult practice of one becoming weary in the five knowledges in the preliminary stage. Seeing with difficulty only those hidden in the thicket place is like the seeing of the noble paths of one becoming weary in the nine knowledges in the later stage. By this method, the remaining similes also should be applied.

3.

Commentary on the Discourse on Foulness

163. In the third, "dwells observing foulness in the body" means he dwells observing foulness by way of comparing the ten kinds of foulness seen externally to his own body born of impurity by this method "just as that is, so is this"; the meaning is that he sees his own body as foul and repulsive with knowledge. "Perceiving repulsiveness in food" means perceiving repulsiveness in edible food by way of the nine kinds of loathsomeness. "Perceiving discontent in the whole world" means endowed with the perception of dissatisfaction, the perception of being discontented, in the entire world community of three elements. "Observing impermanence in all activities" means observing all activities of the three planes as impermanent. "Perception of death" means perception arisen with reference to death. "Is well established internally" means it is thoroughly established in one's own internal self. By this much, strong insight is spoken of. "Powers of a trainee" means the powers of those who are training. The remainder here is clear by way of the Pāḷi text itself. "Observing foulness" and so on, however, are stated for the purpose of showing the difficult practice, while the first meditative absorption and so on are for the easy. For foulness and so on are repulsive objects, but the mind by its very nature clings to them, being attached. Therefore, one developing those is called one practising the difficult practice. The first meditative absorption and so on are of sublime happiness; therefore, one practising those is called one practising the easy practice.

Here, however, this is the simile common to all - For a man who frequents the battlefield, having made a shield-porch, having armed himself with five weapons, enters the battle; he, wishing to rest in between, having entered the shield-porch, rests and partakes of drinks, food, and so on. Then he again enters the battle and does his work. Therein, the battle should be seen as like the battle against mental defilements; the shield-porch as like the five powers of support; the man entering the battle as like one who practises meditation; the arming with five weapons as like the faculties with insight as the fifth; the time of entering the battle as like the time of working at insight; the time of one wishing to rest entering the shield-porch and partaking of rest, drinks, and food as like the time of gladdening the mind in dependence on the five powers at the moment when the arising of consciousness becomes tasteless for one working at insight; the time of entering the battle again after resting, eating, and drinking as like the time of attaining arahantship by turning away while again working at insight after having gladdened the mind with the five powers - this should be understood. But in this discourse, the powers and the faculties are spoken of only in a mixed manner.

4.

Commentary on the First Khama Discourse

164. In the fourth, "non-endurance" means the practice of non-forbearance. "Endurance" means the practice of forbearance. "Taming" means the practice of faculty-restraint. "Calming" means the practice of appeasing unwholesome thoughts. "Irritates back one who irritates" means strikes back one who strikes. "Quarrels back with one who quarrels" means strikes back one who strikes. The fifth and sixth are of manifest meaning only.

7.

Commentary on the Mahāmoggallāna Discourse

167. In the seventh, the Elder Mahāmoggallāna's lower three paths were the easy practice with sluggish direct knowledge, and the path of arahantship was the difficult practice with quick direct knowledge. Therefore he spoke thus - "That practice which is difficult with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging."

8.

Commentary on the Sāriputta Sutta

168. In the eighth, the Elder who was the General of the Teaching's lower three paths were the easy practice with sluggish direct knowledge, and the path of arahantship was the easy practice with quick direct knowledge. Therefore he said "that practice which is easy with quick direct knowledge." But it should be understood that in both these discourses, a mixed practice is spoken of.

9.

Commentary on the Discourse on With Activities

169. In the ninth, the first and second persons are dry insight practitioners who establish the sign of activities through exertion, with effort. Among these, one, due to the strength of the insight faculties, attains final nibbāna through the final extinguishment of the mental defilements right here; one, being unable here due to the feebleness of the faculties, having obtained that very root meditation subject in the very next individual existence, having established the sign of activities through exertion, with effort, attains final nibbāna through the final extinguishment of the mental defilements; the third and fourth are ones having serenity meditation as vehicle. Among these, one, without exertion, without effort, due to the strength of the faculties, exhausts the mental defilements right here; one, due to the feebleness of the faculties, being unable here, having obtained that very root meditation subject in the very next individual existence, exhausts the mental defilements without exertion, without effort - thus it should be understood.

10.

Commentary on the Yuganaddha Discourse

170. In the tenth, "preceded by serenity meditation" means having made serenity meditation the forerunner, the leader. "The path arises" means the first supramundane path comes into being. "He practises that path" - for a path lasting one mind-moment there is no practice and so on; but when producing the second path and so on, one is said to "practise, develop, and cultivate" that very same path. "Preceded by insight meditation" means having made insight meditation the forerunner, the leader, one develops serenity meditation; the meaning is that one who is by nature an obtainer of insight, having stood in insight, produces concentration.

"Develops in conjunction" means having made them in conjunction, one develops. Here, it is not possible to attain a meditative attainment with that very same consciousness and to meditate on activities with that very same consciousness. But this one, as far as he attains meditative attainments, so far he meditates on activities. As far as he meditates on activities, so far he attains meditative attainments. How? He attains the first meditative absorption, then having emerged from it, he meditates on activities; having meditated on activities, he attains the second meditative absorption. Then having emerged from it, he again meditates on activities. Having meditated on activities, the third meditative absorption, etc. He attains the attainment of the plane of neither-perception-nor-non-perception, then having emerged from it, he meditates on activities. Thus this one develops serenity and insight meditation in conjunction.

"Seized by restlessness concerning the Teaching" means seized by restlessness reckoned as the ten impurities of insight in the phenomena of serenity and insight meditation; the meaning is rightly taken. "There comes a time, friends" - by this, the time of obtaining the seven suitable conditions is spoken of. "When that mind" means at whatever time that mind, having entered upon the path of insight, proceeds. "Stands still internally" means having descended from the path of insight, it stands still upon that very object reckoned as the internal resort. "Settles" means by way of the object, it rightly sits down. "Becomes unified" means it becomes fully focused. "Becomes concentrated" means it is rightly placed; it becomes well established. The remainder here is clear in meaning.

The Practice Chapter is the second.

3.

The Chapter on Volition

1.

Commentary on the Discourse on Volition

171. In the first of the third, "body" means at the body door; the meaning is "when there is bodily intimation." Among "because of bodily volition" and so on, bodily volition means volition, the planning, at the body door. That is eightfold by way of the eight sensual-sphere wholesome, and twelvefold by way of the unwholesome - thus twentyfold. Likewise verbal volition, likewise mental volition. But here nine exalted volitions are also obtained. "Because of bodily volition" means conditioned by bodily volition. "There arises internal pleasure and pain" means conditioned by the eight wholesome actions, pleasure arises in one's own internal self; conditioned by the twelve unwholesome actions, pain. The same method applies in the remaining doors too. "With ignorance as condition" means only by reason of ignorance. For if ignorance, concealing, is a condition, this being so, volition that has become the condition for pleasure and pain arises in the three doors. Thus this was said by the power of ignorance, which is the root.

Among "either oneself" and so on, one who, not commanded by others, generating by oneself, is said to generate bodily activity by oneself. But that which others, having instigated and commanded, cause to be done - for him, others are said to generate that bodily activity. But whoever, knowing the wholesome as wholesome, the unwholesome as unwholesome, the wholesome result as wholesome result, the unwholesome result as unwholesome result, generates the twentyfold bodily activity at the body door - this one is said to generate fully aware. Whoever, not knowing thus, generates - this one is said to generate not fully aware. The same method applies in the remaining doors too.

Therein, action done without full awareness should be understood thus - Young children, thinking "Let us do what was done by our mother and father," pay homage to shrines, make flower offerings, pay homage to the community of monks; even though they do not know it as wholesome, that is indeed wholesome for them. Likewise, animals such as deer, birds, and so on listen to the Teaching, pay homage to the Community, pay homage to shrines; whether they know or do not know, that is indeed wholesome for them. But young children strike their mother and father with hands and feet, raise their palms in threat against monks, throw sticks, and revile. Cows pursue the community of monks, dogs pursue and bite, lions, tigers, and so on pursue and deprive of life. Whether they know or do not know, it should be understood that it is unwholesome action for them.

Now the accumulating volitions in all three doors should be connected together. That is: At the body door, twenty volitions rooted in self-doing, twenty rooted in command, twenty rooted in full awareness, twenty rooted in lack of full awareness - thus there are eighty volitions; likewise at the verbal door. But at the mind-door, making twenty-nine in each alternative, there are one hundred and sixteen. Thus in all three doors there are two hundred and seventy-six volitions. All those go by the term "aggregate of mental activities" alone; the mode of feeling associated with them is the aggregate of feeling; the mode of perceiving is the aggregate of perception; consciousness is the aggregate of consciousness; the body is derivative materiality; its conditions are the four elements, the four primary elements - these five aggregates are called the truth of suffering.

"In these states, monks, ignorance is involved" means in these volition-states of the aforementioned classification, ignorance is involved by way of conascence and by way of decisive support. Thus both the round of rebirths and ignorance as the root of the round of rebirths have been shown.

Having thus developed insight and attained arahantship, now offering praise for the one who has eliminated the mental corruptions, he said beginning with "but from the complete fading away and cessation of ignorance." Therein, "with the complete fading away and cessation" means by the complete fading away and by the complete cessation. "That body does not exist" means action performed with the body by one who has eliminated the mental corruptions is apparent - sweeping the shrine courtyard, sweeping the Bodhi-tree courtyard, going forward, going back, performing duties and subsidiary duties - and so on. But at the body-door, his twenty volitions reach the state of being without result. Therefore it was said - "That body does not exist because of which condition there arises for him internal pleasure and pain." For the volition occurring at the body-door is here intended as "body." In the remaining two as well, the same method applies. "Field" and so on are also names for wholesome and unwholesome action only. For that is called a field in the meaning of a place for the growing of result, a site in the meaning of a support, a base in the meaning of a cause, and a reason in the meaning of a cause.

Thus the Teacher, having shown by this much of a passage the action accumulated through the three doors, now, in order to show the place of ripening of that action, said beginning with "There are these four, monks." Therein, "acquisitions of individual existence" means those who have obtained individual existence. "One's own volition operates" means the volition designed by oneself carries on and proceeds.

In "because of one's own volition there is the passing away of those beings from that class of beings" and so on, the gods corrupted by play pass away because of one's own volition. For when they are playing, devoted to divine delight in the Nandana grove, the Cittalatā grove, the Phārusaka grove and so on, their mindfulness regarding drink and food becomes confused; they wither like garlands thrown in the sun's heat through the cutting off of food. The gods corrupted by mind pass away because of another's volition; these are the gods ruled by the four great kings. Among them, it is said, one young god, thinking "I shall celebrate the festival," proceeds along the street by chariot with his retinue. Then another, coming out, having seen him going in front, becomes angry, thinking "What, my dear, this miserable wretch, having seen this as if never seen before, goes as if bloated with joy, as if roaring." The one going in front too, having turned back and having seen him angry, having known his state of anger, since those who are angry are indeed easily recognised, becomes angry in return, saying "You are angry; what will you do to me? This success was obtained by me through the power of giving, morality and so on, not through your power." For when one is angry, the other who is not angry protects him; but when both are angry, the wrath of one becomes a condition for the other, and his wrath too becomes a condition for the other, and thus both pass away from their celestial abodes while still wailing. Human beings pass away because of both one's own volition and another's volition; the meaning is they pass away with both one's own volition and another's volition as the cause. For human beings, having become angry, strike themselves with their own hands and with sticks, bind themselves with rope-bonds and so on, cut off their own heads with swords, eat poison, fall from precipices, enter water, enter fire; and others too, having struck with a stick or a knife, kill them. Thus among them, both one's own volition and another's volition operate.

"Which gods should be seen by that" means which gods indeed should be seen - this is the meaning. Or the meaning is also: by that individual existence, which gods should be seen? But why does the Elder ask this question? Is he not able to explain it himself? He is able, but the Elder did not explain this matter, since by its own intrinsic nature it is a question within the domain of a Buddha. "Should be seen by that" means should be seen by that individual existence. But this question applies below in the sensual sphere and in the fine-material sphere as well; however, having delimited it by the highest point of existence, it was spoken all-embracingly - thus it was spoken by the Blessed One.

"Ones who come back to this state of being" means ones who come back to this state, to the very state of the five aggregates of the sensual sphere; they are neither ones reborn there nor ones reborn above. "Ones who do not come back to this state of being" means ones who do not come back to this group of five aggregates; they are not ones reborn below, but are either ones reborn there or ones reborn above or ones who attain final Nibbāna right there - this is the meaning. And here, "ones reborn above" should be understood by way of those born in a lower existence. But at the highest point of existence, this does not exist. The remainder is clear everywhere.

2.

Commentary on the Vibhatti Discourse

172. In the second, "analytical knowledge of meaning" means knowledge that has gone into the varieties regarding the five meanings. "Limitedly" means by reason. "By phrasing" means by syllable. "In many ways" means by many reasons. "I tell" means I speak. "I teach" means I speak having made it obvious. "I make known" means I cause to be known. "I establish" means I speak having established and set going. "I make clear" means I speak having made it opened. "I analyse" means I speak having analysed. "I elucidate" means I speak having made the profound shallow. "Let him question me" means let him approach me with a question. "I will clear it up by explanation" means I will satisfy his mind by the speaking of the question. "Who is well skilled in these teachings" means the Teacher who is well skilled in the teachings attained by us, he is present before us. If the analytical knowledge of meaning had not been realised by me, having said "Realise it first, Sāriputta," he would refuse me - thus he roars the lion's roar while seated right before the Teacher. By this method the meaning should be understood everywhere. Among these analytical knowledges, however, three analytical knowledges are mundane, while the analytical knowledge of meaning is both mundane and supramundane.

3.

Commentary on the Mahākoṭṭhika Discourse

173. In the third, "of the sense bases of contact" means of the sources of contact, the meaning is "of the places of arising of contact." "Is there something else" - he asks whether, when these have completely ceased without remainder, beyond that there is any mental defilement whatsoever, even a trifle. "Is there not something else" - here too he asks "is there not even a trifling mental defilement?" In the remaining two as well, the same method applies. But he asks these four questions by way of eternalism, annihilationism, partial eternalism, and eel-wriggling. Therefore the Elder, warding off each question as it was asked, said "do not say so." Here "hi" is merely a particle; the meaning is "do not speak thus." By way of the view of self alone, he asks in the manner of eternalism and so on: "Is there something else, is there some other self?" But is this one a holder of the view of self? He is not a holder of the view of self. But a monk holding such a view was seated there; he was not able to ask. He asks thus for the purpose of having that one's view answered. And also those who in the future will hold such a view, he asks precisely for the purpose of cutting off the opportunity for their words: "This question was answered by the great disciples in the time of the Buddha."

"Obsesses about what is free from obsession" means he creates obsession where there should be no obsession; he walks a path that should not be walked. "So far extends the destination of obsession" means however far the destination of the six sense bases of contact extends, just so far extends the destination of obsession, which is classified as craving, wrong view, and conceit. "Friend, from the complete fading away and cessation of the six sense bases of contact comes the cessation of obsession, the appeasement of obsession" - the meaning is that when these six sense bases have completely ceased in every respect, the obsessions too are indeed ceased, are indeed appeased. But in the immaterial sphere, for worldling deities, although the five sense bases of contact have ceased, because the sixth has not ceased, the three obsessions too are simply not abandoned. Furthermore, the question was spoken by way of five-aggregate constituent existence only. In the fourth, the meaning should be understood by this very method.

5.

Commentary on the Upavāṇa Discourse

175-176. "Is a maker of an end through true knowledge" means one is a maker of an end of the suffering of the round of rebirths through true knowledge, standing having delimited and bounded the entire suffering of the round of rebirths. The same method applies to the remaining terms as well. "With clinging" means having been with grasping only. "Would be a maker of an end" means one would have stood having made an end of the suffering of the round of rebirths. "Accomplished in conduct" means endowed with conduct by way of the classification of fifteen qualities. "Knowing and seeing as it really is, one is a maker of an end" means having known and seen according to the inherent nature with path wisdom, one is called one who stands having made an end of the suffering of the round of rebirths - thus he concluded the question with the pinnacle of arahantship. The sixth should be understood by the method stated below in the commentary on the Book of Ones.

7.

Commentary on the Rāhula Sutta

177. In the seventh, "internal" means the solid element characterised by the mode of hardness in the twenty portions beginning with head-hair. "External" means the solid element characterised by the mode of hardness in external things not bound to the sense faculties, such as stones, mountains, and so on. By this very method, the remaining elements too should be understood. "This is not mine, this I am not, this is not my self" - this triad is said by way of rejecting the grip of craving, conceit, and wrong view. "Should be seen with right wisdom" means it should be seen with path wisdom, by cause, by reason. "Having seen" means having seen with path wisdom together with insight. "He has cut off craving" means he cut, including its root, the craving to be destroyed by the path. "Turned back the mental fetters" means he turned back the tenfold mental fetter, having torn it out, he abandoned it. "Through the complete full realization of conceit" means by cause, by reason, through the full realization of the abandoning of the ninefold conceit. "He has made an end of suffering" means he made the suffering of the round of rebirths delimited and bounded; the meaning is: having done so, he stands firm. Thus by the Teacher, in the Saṃyutta Great Collection, in the Exhortation to Rāhula, insight was spoken of; in the Shorter Exhortation to Rāhula too, insight was spoken of; in the Ambalaṭṭhika Exhortation to Rāhula, abstention from lying while still young was spoken of; in the Greater Exhortation to Rāhula, insight was spoken of. In this Aṅguttara Great Collection, what is called the fourfold emptiness is spoken of.

8.

Commentary on the Jambālī Sutta

178. In the eighth, "a peaceful liberation of mind" means a certain attainment among the eight attainments. "Cessation of identity" means the cessation of identity reckoned as the round of rebirths of the three planes; the meaning is Nibbāna. "Does not spring forward" means does not spring forward by way of object. The same method applies to the remaining terms as well. "Is not to be expected" means should not be expected. "Smeared with resin" means smeared with lac.

And for this meaning, the simile of the man wishing to go to the far shore of a river should be brought - It is said that a certain man, wishing to go to the far shore of a river with a violent current, teeming with fierce fish, thinking "The near shore is dangerous and perilous, the far shore is secure and without peril; what indeed should I do to go to the far shore?" having seen eight Terminalia Arjuna trees standing in a row, having reflected "It is possible to go by this row of trees," thinking "Terminalia Arjuna trees have smooth branches; the hands would not remain firm on the branches," having smeared his hands and feet with lac from a certain banyan or wave-leafed fig tree and so on, he grasped one branch with his right hand. The hand stuck right there. Then with the left hand, with the right foot, with the left foot - all four hands and feet stuck right there. He, hanging head downward, when the sky had rained upstream of the river, submerged in the stream of the swollen river, became food for crocodiles and so on.

Therein, the stream of the river should be seen as like the stream of the round of rebirths; the man wishing to go to the far shore of the stream as like one who practises meditation; the near shore as like identity; the far shore as like Nibbāna; the eight Terminalia Arjuna trees standing in a row as like the eight attainments; the grasping of a branch with a hand smeared with lac as like attaining a meditative attainment without having purified the obstructing states of meditative absorption and insight; the hanging of one bound to the branch by four hands and feet as like the time of being stuck through attachment to the first meditative absorption; the rain upstream as like the time of the arising of mental defilements at the six doors; the time of becoming food for crocodiles and so on while submerged in the stream of the swollen river as like the time of experiencing suffering in the four realms of misery while submerged in the stream of the round of rebirths - this should be understood.

"With a clean hand" means with a well-washed, pure hand. For this meaning too, the same simile should be made - For in just the same way, the man wishing to go to the far shore, thinking "Terminalia Arjuna trees have smooth branches; the hand of one grasping with a soiled hand would slip off," having made his hands and feet well-washed, having grasped one branch, climbed the first tree. Having descended from there, the second... etc. Having descended from there, the eighth; having descended from the eighth tree, he went to the place of security on the far shore.

Therein, the time of that man's thinking "By means of these trees I shall go to the far shore" is like the time of the meditator's thinking "Having attained the eight attainments, having emerged from the attainment, I shall go to arahantship"; the grasping of a branch with a clean hand is like attaining a meditative attainment having purified the obstructing states of meditative absorption and insight. Therein, the time of climbing the first tree is like the time of the attainment of the first meditative absorption; the time of descending from the first tree and climbing the second is like the time of one not bound by attachment to the first meditative absorption, having emerged from it, attaining the second meditative absorption... etc. The time of descending from the seventh tree and climbing the eighth is like the time of one not bound by attachment to the attainment of the plane of nothingness, having emerged from it, attaining the plane of neither-perception-nor-non-perception. The time of descending from the eighth tree and going to the place of security on the far shore should be understood as like the time of one not bound by attachment to the plane of neither-perception-nor-non-perception, having emerged from the attainment, having contemplated activities, attaining arahantship.

"He attends to the breaking through of ignorance" means he attends to arahantship, which is reckoned as the breaking through of the great ignorance that is dense in mass, that is not knowing regarding the eight states. "Does not spring forward" means does not spring forward only by way of object. "Dirty pool" means a great pit that has become the resting place for the great water flowing out from a village. "Many years old" means because it arose at the very time the village or the town arose, having arisen for many groups of years, it is called "many years old." "Inlets" means the four entrance ravines. "Outlets" means the drainage holes. "The breaking of the embankment is not to be expected" means the breaking of the embankment should not be expected. For the water does not rise up from there, break the embankment, take the rubbish, and reach the great ocean.

For the elucidation of this meaning, the simile of the park-seeker should be brought. It is said that a certain son of good family, a city dweller, while searching for a park, saw a great dirty pool not too far and not too near from the city. He, having considered "In this place there will be a delightful park," having taken a spade, having closed off all four cavities, having opened the drainage holes, stood there. The rain god did not rain properly, and the remaining water seeped out through the drainage holes and was gone. Pieces of leather, rags and so on became rotten right there, insects settled, and all around it became unapproachable. Even for those who approached, it was necessary to depart having covered their nostrils. He, having come after a few days, having stepped back and standing, having looked, departed thinking "It is not possible to approach."

Therein, the one who practises meditation should be seen as like the son of good family, the city dweller; the body made of the four great elements as like the time of seeing the dirty pool at the village entrance while searching for a park; the time of not obtaining the water of hearing the Teaching as like the time of the inlets being closed; the time of the restraint of the six doors being released as like the time of the outlets being opened; the time of not obtaining a suitable meditation subject as like the time of the rain god not raining properly; the time of the decline of virtues within as like the time of the remaining water having seeped out through the outlets and gone; the time of being unable to realise Nibbāna by breaking the embankment of ignorance by the path of arahantship and scattering the heap of mental defilements as like the time of the water being unable to rise up, break the embankment, take the rubbish and reach the great ocean; the time of being filled within with mental defilements such as lust and so on as like the state of the pieces of leather, rags and so on becoming rotten right there; the time of the person endowed with the round of rebirths delighting in the round of rebirths should be understood as like the time of his having come, having seen, and having gone with remorse.

"The breaking of the embankment is to be expected" means the breaking of the embankment is to be expected. For from there the water will be able to rise up, break the embankment, take the rubbish and reach the great ocean - this is the meaning.

Here too that very same simile should be brought. Therein, the time of obtaining the hearing of suitable Teaching as like the time of the inlets being opened; the time of restraint being present at the six doors as like the time of the outlets being closed; the time of obtaining a suitable meditation subject as like the time of the rain god raining properly; the time of having realised arahantship by breaking ignorance by the path of arahantship and scattering the heap of unwholesome as like the time of the water having risen up, broken the embankment, taken the rubbish and reached the great ocean; the time of being filled within with supramundane states as like the time of the lake being filled with water that entered through the inlets; the time of sitting, having ascended the mansion of the Teaching, having attained the fruition attainment with Nibbāna as object, should be understood as like the time of sitting, having made a fence all around, having planted trees, having built a mansion in the middle of the park, having arranged dancers, eating excellent food. The remainder here is clear in meaning. But the teaching was spoken as a mixture of the mundane and the supramundane.

9.

Commentary on the Nibbāna Sutta

179. In the ninth, regarding "perceptions conducive to relinquishment" and so on, the meaning should be understood by the very method stated in the Abhidhamma: "For one who has obtained the first meditative absorption, perceptions and attention accompanied by sensuality occur to him - wisdom conducive to deterioration." "Do not understand as it really is" means they do not know according to the intrinsic nature by path knowledge.

10.

Commentary on the Mahāpadesa Sutta

180. In the tenth, "dwells at Bhoganagara" means wandering on a journey at the time of his final Nibbāna, having reached that city, he dwells there. "Ānanda shrine" means in the monastery established at the site of the dwelling of the yakkha Ānanda. "Great references" means great occasions, or great citations; the meaning is great reasons stated by citing great ones such as the Buddha and so on. "Should neither be delighted in" means it should not be heard beforehand by those full of mirth giving applause. For when this is done, afterwards even when being told "this does not agree," having said "What, was this the Teaching before, and now it is not the Teaching?" he does not give up his theory. "Should not be protested against" means it should not be said beforehand thus "What is this fool saying?" For when spoken to thus, even what is fitting to say he will not say. Therefore he said - "Without delighting in and without protesting against." "Terms and phrases" means phrases reckoned as terms. "Having thoroughly learnt" means having well grasped thus: "In this passage the canonical text is stated, in this passage the meaning is stated, in this passage the connection is spoken, in this passage the former and latter is spoken." "Should be traced back to the discourses" means should be entered into the discourses. "Should be compared with the monastic discipline" means should be collated with the monastic discipline.

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

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

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

And whatever teachings you, Gotamī, would know - 'these teachings lead to dispassion, not to lust; they lead to separation from bondage, not to bondage. They lead to non-clinging, not to clinging; they lead to fewness of wishes, not to great desire; they lead to contentment, not to discontent; they lead to arousal of energy, not to idleness; they lead to solitude, not to company; they lead to diminution, not to accumulation. You should definitely know, Gotamī - 'this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.'"

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

The Intentional Chapter is the third.

4.

The Chapter on Brahmins

1.

Commentary on the Warrior Discourse

181. In the first discourse of the fourth, "skilled in places" means skilled in that place where, having stood, one is able to shoot without missing. The remainder should be understood by the method already stated above.

2.

Commentary on the Pāṭibhoga Sutta

182. In the second, "there is no surety for anyone" means there is no one able to be a surety thus: "I am your surety." "Subject to ageing" means having the intrinsic nature of ageing. This same method applies everywhere.

3.

Commentary on the Suta Sutta

183. In the third, "there is no fault in that" means there is no fault whatsoever in that. This is the meaning.

4.

Commentary on the Abhaya Sutta

184. In the fourth, "disease" (rogātaṅka) is so called because it is like a disease (roga) in the sense of being a cause of difficult livelihood. "Afflicted" (phuṭṭhassa) means possessed of that disease. "Beats his breast and wails" (urattāḷiṃ kandati) means having struck the chest, he cries. In "has not done good" (akatakalyāṇa) and so on, "good" (kalyāṇa) is called meritorious action (puññakamma); that has not been done by him - thus he "has not done good" (akatakalyāṇo). The same method applies to the remaining terms as well. For meritorious action itself is called "wholesome" (kusala) because of having arisen from proficiency, and is called "shelter for the fearful" (bhīruttāṇa) because of being a protector of the frightened. In "has done evil" (katapāpa) and so on, "evil" (pāpa) is called inferior unwholesome action. "Cruel" (ludda) means hard action. "Wrong" (kibbisa) means impure, unpurified action. "Is one who doubts" (kaṅkhī hoti) means he is possessed of uncertainty regarding the eight instances, namely: the qualities of the Buddha, the Dhamma and the Saṅgha, the training, the past, the future, both the past and the future, and dependent origination. "Uncertain" (vicikicchī) means possessed of sceptical doubt, he has not reached a conclusion regarding the Good Teaching of the Dispensation; he is not able to reach a conclusion by means of learning and interrogation. By this method the meaning should be understood everywhere.

5.

Commentary on the Brāhmaṇasacca Sutta

185. In the fifth, "brahmin truths" means the truths of the brahmins, which are actual. "He does not imagine on account of that 'I am an ascetic'" means that one who has eliminated the mental corruptions does not imagine by craving, conceit, and wrong view, thinking "I am an ascetic," on account of that truth. The same method applies to the remaining terms as well. "Whatever truth is there, having directly known that" means whatever is there as truth, actual, not distorted, in the practice that "all living beings are not to be killed." By this, making verbal truth the interior, he shows the ultimate truth, Nibbāna. "Having directly known that" means having known both of those by most excellent wisdom. "He is practising for sympathy and compassion" means whatever practice is for the purpose of sympathy and for the purpose of compassion, he is practising that; the meaning is: having fulfilled it, he stands firm. The same method applies to the remaining practices as well.

"All sensual pleasures" means all objective sensual pleasures and defilement sensual pleasures. "Thus speaking, the brahmin speaks truth" means even speaking thus, the brahmin who has eliminated the mental corruptions speaks truth indeed. "All existences" means sensual existence and so on, the three also. "I am not anywhere" - here, however, the fourfold emptiness is spoken of. For this one, by "I am not anywhere" does not see a self anywhere; by "a possession of anyone" does not see one's own self as something to be brought as a possession of another, does not see something to be brought by imagining a brother in the place of a brother, a friend in the place of a friend, or a requisite in the place of a requisite - this is the meaning. "Nor is there of mine anywhere" - here, having set aside the word "mine" for now, "nor anywhere does not see a self of another anywhere" - this is the meaning. Now, having brought back the word "mine," "a possession of mine in anything there is not" means he does not see that the self of another exists as a possession of mine in anything; as a brother in the place of one's own brother, a friend in the place of a friend, or a requisite in the place of a requisite - he does not see the self of another as something to be brought by this state of being a possession in any place - this is the meaning. Thus, since this one indeed does not see a self anywhere, does not see that as something to be brought as a possession of another, does not see the self of another, does not see the self of another as something to be brought as a possession of oneself. "Thus speaking, the brahmin" - even speaking thus of the fourfold emptiness, the brahmin who has eliminated the mental corruptions speaks truth indeed, because of having rightly penetrated that practice, not falsehood. And the meaning should be understood that in all instances too, he does not imagine precisely because the imaginations have been abandoned. "The practice of nothingness only" means he is practising the practice that is devoid of the state of being a possession, free from impediment, the very restraint; having fulfilled it, he stands firm.

"These, wandering ascetics, are the four brahmin truths that I have realised by direct knowledge myself and proclaimed" means whatever truths you speak of as belonging to the brahmins who use the address "bho," different from those, these four truths of the brahmin who has warded off evil have been proclaimed, taught, and illuminated by me, having known them by the function of sixteen kinds through the four paths, having made them evident - this is the meaning. Thus in this discourse, in all four instances, it is indeed the verbal truth of one who has eliminated the mental corruptions that is spoken of.

6.

Commentary on the Ummagga Sutta

186. In the sixth, "is dragged about" means is pulled along. "Penetration" means emergence, the meaning is the approach of wisdom. Or wisdom itself, in the sense of emergence, is called "penetration." That itself, in the sense of discernment, is discernment. "Under the control of mind arisen it comes" means those who come under the control of mind, the inclusion of just those should be understood here. "Having understood the meaning, having understood the Teaching" means having known both the meaning and the canonical text. "Is practising in accordance with the Teaching" means he has entered upon the preliminary practice together with morality, which is the teaching befitting the supramundane Teaching. "Of penetrative wisdom" means one whose wisdom penetrates. "This is suffering" means he has heard that, setting aside craving, the remaining fivefold aggregates of the three planes of existence are suffering. "With wisdom" means with path wisdom. "This is the origin of suffering" means he has heard that craving, which is the root of the round of rebirths, is the origin of that suffering. By this method, the meaning should be understood in the remaining two as well. It should be understood that by the answer to the fourth question, the fruition of arahantship is stated.

7.

Commentary on the Discourse on Vassakāra

187. In the seventh, "of Todeyya" means of the one dwelling in the village of Tudi. "In the assembly" means in the assembly that had gathered together. "They were speaking censure of others" means they set going, they speak reproach of others. "This king is foolish" and so on was said for the purpose of showing the censure they were speaking. "The ascetic Rāmaputta" means Udaka Rāmaputta. "Devoted" means having faith surpassingly. "Supreme respect" means the highest act of prostration, humble conduct. "Attendants" means servants. "Yamaka" and so on are their names. Among them, one was named Yamaka, one was named Moggalla, one was named Ugga, one was named Nāvindakī, one was named Gandhabba, one was named Aggivessa. In "tyāssudan," "assudan" is merely a particle; the meaning is "they were seated in his own assembly." "Leads by this method" means by this reason he persuades, he makes known. "In matters to be done and matters requiring extra attention" means in duties to be performed by wise persons and in extra duties to be performed. "In matters to be spoken and matters requiring extra speech" means in what should be said and in what should be additionally said. "Than those capable of seeing what is beneficial" - here, those able to see what is beneficial are those capable of seeing what is beneficial; those who stand surpassing them are more capable of seeing what is beneficial; by those more capable of seeing what is beneficial. "More capable of seeing what is beneficial" means more superior in the capability of seeing what is beneficial; asking whether more skilful than the skilful, wiser than the wise, he spoke thus. Then those, questioning him in return, said beginning with "Yes, sir." Thus the brahmin, by his own goodness, praised that King Eḷeyya, his retinue, and also Udaka Rāmaputta. For a bad person is like a blind man, a good person is like one with eyes. Just as a blind man sees neither one who is not blind nor one who is blind, so a bad person knows neither a good person nor a bad person. Just as one with eyes sees both the blind and the not blind, so a good person knows both a good person and a bad person. Todeyya too, by his goodness, recognised the bad persons - dependent on this reason, the brahmin, with a satisfied mind, having said "It is wonderful, Master Gotama" and so on, having given thanks for the Tathāgata's words, departed.

8.

Commentary on the Upaka Sutta

188. In the eighth, "Upaka" is his name. "Maṇḍikāputta" means the son of Maṇḍikā. "Approached" means he was, it is said, an attendant of Devadatta, and he approached for the purpose of ascertaining "Will the Teacher speak praise or blame of me when I have come to his presence?" Others say that having heard the statement "Devadatta is doomed to hell, will remain there for an aeon, is incurable," he approached wishing to offend the Teacher. "Speaks censure of others" means he speaks reproach of others. "Every such one does not substantiate it" means every such one does not produce wholesome mental states, or he is not able to substantiate his own statement, to make it befitting. "Not substantiating it, he is blameworthy" means being unable to produce wholesome mental states and being unable to make his own statement substantiated and befitting, he is blameworthy. "At fault" means he is to be blamed, or he is endowed with fault, the meaning is he is with defect.

Then the Blessed One, having taken his argument and fastening it around his very own neck, said beginning with "censure of others." "One who is just emerging" means one who is just raising his head from the water. Therein, regarding "immeasurable terms" and so on, in that declaration of "this is unwholesome," the terms too, the syllables too, and the teaching of the Teaching too are indeed immeasurable. "Thus this is unwholesome" means "this too is unwholesome, this too is unwholesome, for this reason too, for this reason too, it is unwholesome" - thus those that have come in the description of the unwholesome are also immeasurable. Moreover, if the Tathāgata were to teach that Teaching in another manner, his teaching would likewise be immeasurable. As he said - "The Tathāgata's teaching of the Teaching is indeed unexhausted, the terms and phrases of the Teaching are unexhausted." By this method, the meaning should be understood in all instances. "How much of a destroyer of virtue is this" means how much of a destroyer of virtues indeed is this one. "Salt-maker's boy" means a boy from the salt-maker's village. "Yatra hi nāma" means "whoever indeed." "Should think to be assailed" means should think to be offended. "Go away" means depart, do not stand in front of me. And having said thus, he had him seized by the neck and had him thrown out.

9.

Commentary on the Sacchikaraṇīya Sutta

189. In the ninth, "by the body" means by the mental body. "To be realised" means to be made directly visible. "By mindfulness" means by the recollection of past lives. "By the eye" means by the divine eye. "By wisdom" means by the wisdom of meditative absorption, insight wisdom is to be realised; by insight wisdom, path wisdom; by path wisdom, fruition wisdom; by fruition wisdom, reviewing wisdom is to be realised - the meaning is to be attained. But arahantship, reckoned as the elimination of mental corruptions, is called to be realised by reviewing wisdom by way of reviewing.

10.

Commentary on the Observance Day Discourse

190. In the tenth, "silent, completely silent" means wherever he surveys, there it is completely silent. "He addressed the monks" means having surveyed the monks accomplished in practice with devoted eyes, with arisen gladness in the Teaching, he addressed them out of a desire to praise. "Without prattle" means devoid of prattle. The other is a synonym for that very thing. "Pure" means stainless. "Established in the core" means established in the core of morality and so on. "Alaṃ" means proper. "Yojanagaṇanāni" means one yojana is just a yojana, even ten yojanas are just yojanas. Beyond that they are called "counts of yojanas." Here, however, even a hundred yojanas or even a thousand yojanas is intended. "Puṭosenāpi" means puṭosa is called provisions; the meaning is that it is proper to approach even having taken provisions. "Puṭaṃsena" is also a reading. Its meaning is - A puṭa on the shoulder is puṭaṃsa; with that puṭaṃsa - it means "even by one carrying a container of provisions on the shoulder."

Now, in order to show that there are monks here endowed with such and such qualities, he said beginning with "There are, monks." Therein, "having attained the divine" means having attained the divine abiding that produces rebirth among the gods, and having attained arahantship through the divine abiding. "Having attained the Brahma state" means having attained the divine abiding that accomplishes the state of Brahmā in the sense of being faultless, and having attained arahantship through the divine abiding. "Having attained the imperturbable" means having attained the imperturbable that accomplishes the state of immobility, and having attained arahantship through the imperturbable. "Having attained the noble" means having surpassed the state of a worldling and attained the noble state. In "Thus, monks, a monk is one who has attained the divine" and so on, thus having established himself in the fourth meditative absorption of the fine-material-sphere and having turned back the mind, one who has attained arahantship is called one who has attained the divine; having established himself in the four divine abidings and having turned back the mind, one who has attained arahantship is called one who has attained the Brahma state; having established himself in the four immaterial meditative absorptions and having turned back the mind, one who has attained arahantship is called one who has attained the imperturbable. By the four truths beginning with "This is suffering," the four paths and three fruits have been spoken of. Therefore, a monk who has attained this noble teaching is called one who has attained the noble.

The Brahmin Chapter is the fourth.

5.

The Great Chapter

1.

Commentary on the Discourse on What Has Been Followed by Ear

191. In the first discourse of the fifth, "heard" means of those that have been defined by the stream of knowledge, having applied the ear of sensitive matter. "Four benefits are to be expected" means four benefits of virtue are to be expected. But this was begun by the Blessed One by way of the arising of an occasion. By way of the arising of which occasion? By way of the arising of the occasion of monks not approaching for hearing the Teaching. It is said that five hundred brahmins who had gone forth, thinking "The perfectly Self-awakened One, teaching by means of genders, terms, case-endings, words, phrases, and so on, will speak only what is known by us; what unknown thing will he speak?" did not go for the purpose of hearing the Teaching. The Teacher, having heard that news, having had them summoned, began this teaching, showing: "Why do you act thus? Listen to the Teaching carefully. For those who listen to the Teaching carefully and for those who recite, these are the benefits."

Therein, "learns the Teaching thoroughly" means he resorts to the teaching of the thread, the ninefold Teacher's instruction that has become the Teacher's teaching, beginning with discourse, mixed prose and verse, and so on. "Have been heard" means they have reached the ear, have entered into it. "Contemplated in mind" means inspected by consciousness. "Thoroughly penetrated by view" means thoroughly penetrated by wisdom as to meaning and as to reason, made evident. "Unmindful, when dying" - this is not said because of the absence of mindfulness that recollects the word of the Buddha, but is said with reference to a worldling's death. For a worldling is indeed called one who dies unmindful. "Is reborn" means established in pure morality, he arises in the heavenly world. "Passages of the Teaching float up" means for one who has been reborn in intermediate existence and is unmindful, even those teachings of the word of the Buddha that were practised by speech and based on recitation, all of them float up like a reflection in a clear mirror, having become obvious, they are discerned. "Slow, monks, is the arising of mindfulness" means the arising of mindfulness that recollects the word of the Buddha is slow and weighty. "Then that being quickly reaches distinction" means he reaches Nibbāna - this is the meaning.

"Possessing supernormal power, having attained mastery of mind" means accomplished in supernormal power, having attained the state of mastery over consciousness, one who has eliminated the mental corruptions. "This is that Teaching and discipline" - here the word "or" has the sense of making clear. "Where" means in which Teaching and discipline. "Lived the holy life" means I dwelt the dwelling of the holy life. "This too is the word of the Buddha that was formerly resorted to by me" - this is said by way of recollection of the word of the Buddha. "A young god" means one young god who is a preacher of the Teaching, like Pañcālacaṇḍa, like Hatthaka the Great Brahmā, and like Sanaṅkumāra Brahmā. "A spontaneously born being reminds a spontaneously born being" means a young god who arose first reminds one who arose afterwards. "Who played together in the dust" - by this he shows their state of having made acquaintance for a long time. "They might meet" means they might come face to face in a hall or at the root of a tree. "Might say thus" means one who sat down earlier in a hall or at the root of a tree might say thus to one who came afterwards. The remainder here should be understood according to the method of the Pāḷi text itself.

2.

Commentary on the Possibility Discourse

192. In the second, "states" means reasons. "On grounds" means for reasons. "Purity" means the state of being pure. "Living together" means dwelling together. "Not one who acts continuously" means not one who acts constantly. "Not one of continuous conduct in morality" means the meaning is that one does not constantly, at all times, live a life of morality. "Dealing" means speaking. "Speaks alone with one" means having become one alone together with one, he speaks. "Deviates" means enters into. "From former speech to later speech" means the later talk does not agree with the former talk, and the former talk does not agree with the later talk, and the later talk does not agree with the former talk - this is the meaning.

Regarding "by disaster to relatives" and so on: disaster of relatives is disaster regarding relatives; the meaning is the destruction of relatives. In the second term too, the same method applies. But regarding disaster of illness, illness itself, since it destroys health, is disaster - this is disaster regarding illness. "Keep revolving around" means they pursue. Regarding "material gain and" and so on: material gain keeps revolving around one individual existence, loss around another - thus the method should be applied. "Discussing" means engaging in discussion by way of asking and answering questions. "According to" means in whatever manner. "Penetration" means the penetration of questions. "Resolution" means the resolution of consciousness by way of the formulation of questions. "Raising of questions" means the asking of questions. "Peaceful" means having made peaceful by the continuity of the opposite; the meaning is that one does not speak thus. "Sublime" means unsurpassable. "Unattainable by mere reasoning" means the meaning is that one does not speak in such a way that it can be grasped by reasoning and by grasping the method. "Subtle" means smooth. "To be experienced by the wise" means that which is to be known by the wise. The remainder should be understood in accordance with what was stated everywhere.

3.

Commentary on the Discourse on Bhaddiya

193. In the third, "approached" means having eaten his morning meal, having taken garlands, scents, and cosmetics, he approached thinking "I shall pay homage to the Blessed One." In "do not go by oral tradition" and so on, the meaning should be understood by this method: by the word "oral tradition," "do not take my words." "Impetuosity" means impetuosity has the characteristic of surpassing in action. Non-greed and so on should be understood by way of being the opposites of greed and so on. "For the undertaking of wholesome mental states" means for the purpose of accomplishing wholesome mental states; what is meant is for the purpose of attaining them. "If even these great sal trees, Bhaddiya" - showing the sal trees standing in front, he said thus. The remainder here is easily understood since the method has been stated below and the meaning is manifest. But when the Teacher concluded the teaching, Bhaddiya became a stream-enterer.

4.

Commentary on the Discourse on Sāmugiyā

194. In the fourth, "from Sāmuga" means residents of the market town of Sāmuga. "Byagghapajjas" - he said this addressing them. For the city of Kola had two names - "Kolanagara" because it was made by removing the jujube trees, and "Byagghapajja" because it was built on the tiger's path. And their forefathers dwelt there, thus by virtue of residing in Byagghapajja, the residents of Byagghapajja are called "Byagghapajjas." He said this addressing them. "Factors for striving for purity" means factors for striving for the purpose of purity, factors of energy to be exerted; the meaning is "portions." "The factor for striving for purity of morality" - this is the name for the energy of purifying morality. For that, being a factor for striving for the purpose of fulfilling purity of morality, is the factor for striving for purity of morality. The same method applies in the remaining ones too. "I shall support with wisdom here and there" means I shall support with insight wisdom in each respective instance. In "whatever desire therein" and so on, the meaning should be understood by this method: "whatever desire consisting of the wish to do that supporting." But here mindfulness and full awareness is said for the purpose of exerting energy, having established mindfulness and having discerned with knowledge. "Makes the mind dispassionate towards enticing mental states" means towards desirable objects that are conditions for lust, in whatever way the mind becomes dispassionate, thus he acts. "Liberates the mind regarding mental states to be liberated from" means from whatever objects the mind should be liberated, in whatever way it becomes liberated regarding those, thus he acts. "Having made dispassionate" - here, at the moment of the path one is said to make dispassionate; at the moment of fruition one is said to be dispassionate. In the second term too, the same method applies. "Touches right liberation" means by cause, by method, one touches the liberation of the fruition of arahantship through the contact of knowledge.

5.

Commentary on the Discourse on Vappa

195. In the fifth, "Vappa" means the uncle of the Possessor of the Ten Powers, a Sakyan king. "A disciple of the Jains" means an attendant of Nigaṇṭha Nāṭaputta, like General Sīha at Vesālī and like the householder Upāli at Nāḷandā. "Restrained in body" means he is called restrained in body because of the restraint and shutting of the body-door. In the remaining two as well, the same method applies. "Through the fading away of ignorance" means through the fading away that is the elimination of ignorance. "Through the arising of true knowledge" means through the arising of path true knowledge. "That possibility" means that reason. "With unripened result" means not having obtained its turn of result. "On account of that" means because of that, with that as condition. "Mental corruptions experienced as unpleasant would flow in" means mental defilements that have become the condition for unpleasant feeling would flow in, the meaning is they would arise in that person. "In a future life" means in the second individual existence. "Conditioned by bodily activity" means by the condition of bodily action. "Mental corruptions" means mental defilements. "Vexations and fevers" - here, "vexation" means suffering. "Fever" means bodily and mental fever. "By repeatedly touching puts an end to" means action subject to knowledge, by touching again and again through the contact of knowledge, goes to elimination; action subject to result, by touching again and again through the contact of result, goes to elimination. "Wearing away" means the practice that wears away mental defilements. In the remaining cases too, the same method applies. Standing here, this monk should be made one who has eliminated the mental corruptions; having drawn out the four primary elements and having shown the defining of the four truths, the meditation subject should be taught up to the fruition of arahantship.

Now, however, in order to show the constant abidings of that one who has eliminated the mental corruptions, he said beginning with "with mind thus rightly liberated" and so on. Therein, "with mind rightly liberated" means rightly liberated by cause, by reason. "Constant abidings" means permanent abidings, continuous abidings. "He is not glad" means regarding a desirable object, he is not one in whom pleasure has arisen through the influence of lust. "Not unhappy" means regarding an undesirable object, he is not one in whom displeasure has arisen through the influence of aversion. "He dwells equanimous, mindful and fully aware" means by equanimity that is encompassed by mindfulness and full awareness, having the characteristic of the mode of neutrality, he dwells equanimous, neutral regarding those objects.

"Bounded by the body" means ending with the body, limited by the body; the meaning is five-door feeling that proceeds as long as the five-door body proceeds. "Bounded by life" means ending with life, limited by life; the meaning is mind-door feeling that proceeds as long as life proceeds. Therein, five-door feeling, having arisen later, ceases first; mind-door feeling, having arisen first, ceases later. For that is established in the materiality of the sense-organ at the moment of conception. The five-door feeling, proceeding during the occurrence by way of the five doors, in the first stage of life at the time of twenty years, is exceeding and powerful by way of defilement, anger, and infatuation; at the time of fifty years it is stable; declining from the time of sixty years, at the time of eighty or ninety years it is feeble. For at that time, beings, even when others say "We sat together, we lay down together for a long time," say "We do not know." Even regarding exceeding objects such as visible form and so on, they say "We do not see"; "We do not know whether it is a pleasant smell or a foul smell, whether it is sweet or unpleasant, whether it is hard or soft" - thus too they say. Thus their five-door feeling is destroyed; mind-door feeling proceeds. That too, gradually declining, at the time of death proceeds in dependence on just the tip of the heart. As long as this proceeds, so long a being is said to be alive. When it does not proceed, then he is said to be "dead, ceased."

This meaning should be illustrated by means of a reservoir - Just as a man might make a reservoir equipped with five water channels. When the sky first rained, water having entered through the five water channels would fill the hollows inside the reservoir. With the sky raining again and again, having filled the water channels and having spread over an extent of a league and a half, the water would stand overflowing here and there. Then, when the drain sluices were opened and work was being done in the fields, the water going out, at the time of the ripening of the crops the water having gone out, the water having declined, it would come to the point where one must say "Let us catch fish." Then within a few days the water would remain only in the hollows. But as long as that water is in the hollows, so long it goes by the reckoning "There is water in the great reservoir." But when it is cut off there, then it is said "There is no water in the reservoir." Thus this accomplishment should be understood.

For just as the time of filling the hollows when the sky first rains and water enters through the five channels is like the time when mind-door feeling first becomes established in the materiality of the sense-organ at the moment of conception; just as the time of filling the five channels when the sky rains again and again is like the occurrence of five-door feeling during the course of existence; just as the submergence to the extent of a league and a half is like the exceeding and powerful state of that by way of defilement and so on at the time of twenty years in the first stage of life; just as the time of the full reservoir standing as long as water does not go out from the reservoir is like the time of its stability at the time of fifty years; just as the time of water going out when the drainage sluices are opened and work is being done is like the decline of that from the time of sixty years onwards; just as the time of a small amount of water remaining in the water channels when the water has fallen is like the time of feebleness of five-door feeling at the time of eighty or ninety years; just as the time of water remaining only in the hollows is like the time of the occurrence of feeling at the mind-door in dependence on the tip of the heart-organ; just as the time when it can be said "There is water in the reservoir" even when there is only a small amount of water in the hollows, so as long as that feeling continues, it is said "The being is alive." But just as when the water in the hollows is cut off, it is said "There is no water in the reservoir," so when mind-door feeling is not occurring, it is said "The being is dead." With reference to this feeling it was said - "Feeling a feeling bounded by life."

"Upon the body's collapse" means by the collapse of the body. "Beyond the exhaustion of life" means beyond the dissolution of life. "Right here" means without going elsewhere by way of conception, right here. "Will become cool" means they will become cool, free from the writhing struggle and disturbance of occurrence, having the nature of non-occurrence.

"Dependent on a post" means dependent on a tree. "Having taken a spade and basket" means having taken a spade and a pick-axe and a hand-basket - this is the meaning. But the teaching was made by way of the spade only. "He might cut at the root" means he might cut at the root with a spade. "He might dig around it" means he might dig all around with a pick-axe.

"Just so" - here this is the correlation of the simile: For the individual existence should be seen as like the tree; wholesome-unwholesome action as like the shadow dependent on the tree; the practitioner of meditation as like the man desirous of making the shadow cease; wisdom as like the spade; concentration as like the basket; insight as like the pick-axe; the time of cutting ignorance by the path of arahantship as like the time of digging around the roots with the pick-axe; the time of seeing by way of the aggregates as like the time of cutting into fragments; the time of seeing by way of the sense bases as like the time of splitting; the time of seeing by way of the elements as like the time of making into splinters; the time of exerting bodily and mental energy as like the time of drying in wind and heat; the time of burning the mental defilements with knowledge as like the time of burning with fire; the time of the presently existing five aggregates as like the time of making into ashes; the cessation without rebirth-linking of the five aggregates whose roots have been cut as like the time of winnowing in a strong wind and as like the time of carrying away by a river current; and the state of being undesignatable through the non-arising of resultant aggregates in renewed existence should be understood as like the reaching of the state of being undesignatable through the winnowing and carrying away.

"He said this to the Blessed One" means when the Teacher was concluding the teaching, having attained the fruition of stream-entry, he spoke this statement beginning with "Just as, venerable sir." Therein, "seeking profit" means seeking increase. "Might rear horses for trade" means he might rear them, having bought five hundred horse colts, thinking "I shall sell them later." For a horse worth a thousand, the provisions amounting to about five hundred by way of perfumes, garlands, and so on went just as rearing expenses. Then those horses of his, having contracted a disease in a single day, all might reach the destruction of life - with this intention he said thus. "He might not obtain profit" means he might not obtain either the increase or the capital taken out from the house. "I attended on" means I served with the four requisites. "I did not obtain profit" shows that he neither obtained profit nor the wealth given from the house, saying "I have become one who merely tends horses for trade." The remainder here is clear in itself.

6.

Commentary on the Sāḷha Discourse

196. In the sixth, "by two means" means by two portions. "The crossing over of the flood" means the crossing over of the four floods. "Because of austere asceticism and disgust for evil" means because of disgust for evil through austerity reckoned as the performance of austerities. "A certain factor of asceticism" means one portion of the duties of an ascetic. Among "of impure bodily conduct" and so on, by the first three terms, having shown the impurity of bodily, verbal, and mental morality, by the last term he shows the impurity of livelihood. "Of knowledge and vision" means of vision reckoned as path knowledge. "Of unsurpassed enlightenment" means of arahantship; what is meant is that they are incapable of touching by the contact of the knowledge of arahantship. "Young sal tree" means a sal tree. "New" (navaṃ) means young. "Without remorse" means remorse not to be produced as "Would it be suitable or would it not?" "Might scrape it with a scraper" means he might scrape it with a mere scraping tool. "Might polish" means might rub. "Impure on the inside" means unclean within, with the substance removed.

"Just so" - here this is the correlation of the simile: For the individual existence should be seen as like the young sal tree, the stream of the round of rebirths as like the river stream, the man standing having taken up the sixty-two views as like the man wishing to go to the far shore, the time of having firmly taken up the practice of austere asceticism externally as like the time of the young sal tree being well prepared on the outside, the time of morality being impure within as like the time of being unclean inside, and the sinking of the holder of wrong views in the stream of the round of rebirths should be understood as like the sinking and going down of the young sal tree.

"Might attach oars and a rudder" means he should fit oars and a rudder. "Just so" - here too this is the correlation of the simile: The individual existence as like the young sal tree, the stream of the round of rebirths as like the river stream, one who practises spiritual exercise as like the man wishing to go to the far shore, the time of restraint being present at the six doors as like the time of being well prepared on the outside, the state of pure morality within as like the state of being thoroughly purified inside, the exertion of bodily and mental energy as like the attaching of oars and a rudder, and going to Nibbāna by gradually fulfilling morality, fulfilling concentration, and fulfilling wisdom should be seen as like safely going to the far shore.

"Arrow tricks" means the many tricks to be performed with arrows, such as the arrow-staff, the arrow-rope, the arrow-mansion, the arrow-curtain, the arrow-pond, and the arrow-lotus. "Yet by three qualities" means even though he knows many arrow tricks, he does not become worthy of a king; but he becomes so by just three qualities - this is the meaning. "Has right concentration" means he is concentrated through path concentration and fruition concentration - this is the meaning here. "Of right view" means endowed with path right view. By the four truths beginning with "This is suffering," the four paths and three fruits have been spoken of. But this one should be understood as one who pierces without missing by the path itself. "Of right liberation" means endowed with the liberation of the fruition of arahantship. "Breaks open the great mass of ignorance" is said to mean he breaks open by the path of arahantship. For by this, below, the mass of ignorance was broken open by the path of arahantship; but here it is proper to say "he breaks open" with reference to what has been broken open.

7.

Commentary on the Discourse on Queen Mallikā

197. In the seventh, "Queen Mallikā" means the queen of King Pasenadi. "Whereby a certain woman here" means whereby a certain woman here. "Ugly" means of repulsive complexion. "Ill-formed" means badly proportioned. "Very wretched" means thoroughly evil, thoroughly inferior. "To look at" means to see. "Poor" means poor in wealth. "Possessing little" means devoid of one's own wealth. "Of little wealth" means devoid of articles for use and enjoyment. "Of little influence" means with few attendants. "Rich" means lords. "Of great riches" means of great riches in spendable wealth. "Of great wealth" means of great wealth in articles for use and enjoyment. "Of great influence" means with a great retinue. "Lovely" means of the highest beauty. "Beautiful" means worthy of being seen. "Pleasing" means pleasing in appearance. "Beauty of complexion" means in complexion and in bodily form.

"Becomes attached" means sticks. "Is repelled" means abandons one's natural state. "Becomes obstinate" means through the power of anger, one reaches a state of torpor and rigidity. "Is not a giver" means she is not a female donor. "Sleeping place, public rest-house, and material for lighting" - herein, "sleeping place" means a bed such as a couch, a divan, and so on. "Public rest-house" means a rest-house. "Material for lighting" is called the requisites for a lamp such as wicks, oil, and so on. "Of an envious disposition" means with a mind associated with envy. By this method the meaning should be understood everywhere. "I was prone to wrath" means I was of wrathful mind. "I was not of an envious disposition" means I was of a mind free from envy. The remainder here is clear in meaning.

8.

Commentary on the Discourse on Self-Mortifying

198. In the eighth, regarding the terms beginning with "self-mortifying" and so on: one who scorches oneself, afflicts with suffering - thus "self-mortifying." The pursuit of tormenting oneself is the pursuit of self-mortification. One who scorches others - thus "other-mortifying." The pursuit of tormenting others is the pursuit of mortifying others. "In this very life" means in this very individual existence. "Without hunger" - "chāta" is called craving; that does not exist in him, thus "without hunger." Quenched because of the quenching of all mental defilements. Become cool because of the absence within of tormenting mental defilements, having become cool - thus "become cool." One who experiences the happiness of meditative absorption, path, fruition, and Nibbāna - thus "experiencing happiness." "With a self become divine" means with a self become supreme.

"Naked ascetic" and so on are of already stated meaning. Regarding "sheep-butcher" and so on: rams are called goats; one who kills rams is a sheep-butcher. The same method applies also to "pig-butcher" and so on. "Hunter" means cruel and hard. "Fish-killer" means a fish-catcher, a fisherman. "Prison-keeper" means a guardian of the prison. "Cruel activities" means brutal activities.

"Anointed on the head" means anointed on the head with the noble consecration. "To the east of the city" means in the eastern direction from the city. "Assembly hall" means the sacrificial hall. "Having put on a rough cheetah hide" means having put on a cheetah-skin leather with bristles. "With ghee and oil" means with ghee and with oil. For setting aside ghee, whatever other fatty substance remains is called "oil." "Scratching" means because the nails have been cut, at the time when scratching is needed, scratching with that. "On the bare ground" means on ground not covered with a rug. "With a calf of the same colour" means with a calf of similar appearance. If the cow is white, the calf too is just white. If tawny or red, the calf too is of such appearance - thus "with a calf of the same colour." "He speaks thus" means that king thus speaks. "Bullocks" means strong calves that have passed beyond the state of being young calves. The same method applies also to heifers. "For the sacred grass" means for the purpose of making an enclosure and also for the purpose of spreading on the sacrificial ground.

In order to show the fourth person beginning from the arising of a Buddha, he said beginning with "Here, monks, a Tathāgata." Therein, "Tathāgata" and so on are of already stated meaning. "That Teaching" means that Teaching endowed with the accomplishment of the aforementioned qualities. "A householder hears, or" - why does he point out the householder first? Because of their being prideless and because of their abundance. For mostly those gone forth from families of the warrior caste generate conceit in dependence on birth. Those gone forth from brahmin families generate conceit in dependence on sacred hymns; those gone forth from families of low birth are unable to become established because of their own inferior birth. But householder boys, having ploughed the ground with sweat emitting from their armpits and salt crystallising on their backs, because of the absence of such conceit, are ones whose conceit and arrogance have been put down. They, having gone forth, without generating conceit or arrogance, having learnt the word of the Buddha according to their strength, doing the work of insight, are able to become established in arahantship. And those who have gone forth having departed from other families are not many; it is householders who are many. Thus, because of their being prideless and because of their abundance, he points out the householder first.

"Or in some" means in some one or other of the other families. "Reborn" means born into. "Gains faith in the Tathāgata" means having heard the pure Teaching, in the Tathāgata who is the lord of the Teaching, he gains faith thus: "The Blessed One is indeed a perfectly Self-awakened One." "Considers thus" means he reviews in this way. "The household life is confinement" means even if a wife and husband live in a house sixty cubits wide or even a hundred yojanas apart, still for them the household life is indeed confinement in the sense of having possessions and having impediments. "A path of dust" - in the Great Commentary it is said to mean a place for the arising of the dust of lust and so on. "A path of coming" is also fitting. "The open air" means like the open air in the sense of non-attachment. For one gone forth, even while dwelling in pinnacled buildings, jewelled mansions, heavenly palaces and the like, with doors and windows shut, in concealed places, does not stick, does not cling, is not bound. Therefore it was said - "Going forth is the open air." Furthermore, the household life is confinement because of the absence of opportunity for doing what is wholesome as one pleases. A path of dust, because it is a place for the gathering of dust - the dust of mental defilements - like an unguarded refuse heap. Going forth is the open air because of the existence of opportunity for doing what is wholesome as one pleases.

"It is not easy" etc. "I should go forth" - here this is the meaning in brief: That this holy life of the threefold training is completely perfect because it must be kept unbroken even for a single day and brought to the final moment of consciousness, and it should be lived completely pure because it must be kept unstained by the stain of mental defilements even for a single day and brought to the final moment of consciousness, polished like a conch shell, resembling a polished conch shell, comparable to a washed conch shell. This is not easy for one dwelling in a house, for one living in the midst of a house, completely perfect, etc. to live. "What if I were to shave off my hair and beard, and having put on and dressed in ochre robes - which are suitable garments for those living the holy life because of being dyed with astringent dye - having gone out from the house, I should go forth into homelessness." And here, since the work of ploughing, trading, and so on which is beneficial for the house is called "household life," and since that does not exist in the going forth, therefore the going forth should be understood as "homelessness" - that homelessness. "I should go forth" means I should undertake.

"Small or" means a mass of wealth below a thousand is called small, from a thousand onwards it is great. In the sense of binding, relatives themselves are the circle of relatives. That too, below twenty, is called small; from twenty onwards it is great. "Having attained the training and way of life of monks" means that which is the training reckoned as higher morality of monks, and that, where they live together having one livelihood and common conduct, that way of life reckoned as the training rules laid down by the Blessed One - having attained both of these by way of training therein, he is one who has attained the training and way of life of monks. "Attained" means fulfilling the training and not transgressing the way of life, having reached both of these - this is the meaning.

"Having abandoned the killing of living beings" and so on are of already stated meaning. "For the division of these" means for the division of those in whose presence what was heard from those referred to as "here." "Or one who reunites those who are divided" means having approached one by one two friends, or those having the same preceptor and so on, who have become divided for whatever reason, and having said such things as "For you who are born in such a family, who are so very learned, this is not proper," he is a maker of reconciliation. "A promoter" means a promoter of reconciliation; having seen two people who are united, having said such things as "For you who are born in such a family, who are endowed with such virtues, this is befitting," he is a maker of strengthening - this is the meaning. "Concord is his delight" - thus "rejoicing in concord." The meaning is that where there are no united people, he does not even wish to dwell there. "Samaggarāmo" is also a reading; the meaning is the same. "Delighting in concord" means delighted among those who are united; the meaning is that he does not wish to go elsewhere, leaving them. One who rejoices having seen or having heard those who are united - thus "taking delight in concord." "A speaker of words that create concord" means whatever speech makes beings united, he speaks that very speech which illuminates the virtue of concord, and not the other.

"Nelā": "ela" is called fault; "there is no ela in it" - thus "nelā"; the meaning is faultless, as the "ela" 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." The meaning is 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 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."

"He speaks at the right time" - thus "one who speaks at the right time"; the meaning is he speaks having discerned the proper time for what should be said. He speaks only what is factual, real, and of intrinsic nature - thus "one who speaks what is factual." He speaks having made it based only upon what is beneficial pertaining to the present life and the future life - thus "one who speaks what is beneficial." He speaks having made it based upon the nine supramundane teachings - thus "one who speaks on the Teaching." He speaks having made it based upon the discipline of restraint and the discipline of abandoning - thus "one who speaks on the discipline." "Nidhāna" is called a place of depositing; "there is nidhāna in it" - thus "worth treasuring." The meaning is he speaks words fit to be treasured in the heart. "Timely": and even though speaking such words, he does not speak at an improper time thinking "I will speak words worth treasuring"; but the meaning is he speaks having waited for the proper time. "Reasonable" means with analogy, with reason - this is the meaning. "Well-defined" means having shown the delimitation, he speaks in such a way that its boundary is evident - this is the meaning. "Connected with the goal": he speaks what is accomplished in meaning, because it cannot be exhausted even by one analysing it by many methods. Or alternatively, whatever benefit that speaker of what is beneficial speaks, because of being connected with that benefit, he speaks words connected with the goal; it is said that he does not set aside one thing and speak of another.

"Damaging seed and plant life" means abstained from injuring the fivefold seed-kingdom - namely, root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds - and from injuring any growing plants such as green grass, trees and so on, by way of cutting, breaking, cooking and so on. The meaning is: abstained from damaging them.

"One who eats 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 "one who eats 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, he is abstained from eating at the improper time.

"Gold" means gold. "Silver" means a coin, a copper small coin, a lac small coin, a wooden small coin - those which are used as a medium of exchange. Abstained from the acceptance of both of those; he neither takes it himself, nor causes others to take it, nor consents to it being deposited for him. This is the meaning.

"Accepting raw grain" means the acceptance of raw grain of seven kinds, reckoned as rice, paddy, barley, wheat, millet, beans, and kudrūsaka. And not only the acceptance of these, but even the touching of them is not proper for monks. "Accepting raw meat" means here, apart from those specifically permitted, only the acceptance of raw meat and fish is not proper for monks, not the touching of them.

"Accepting women and girls" means here, "woman" means one who has gone to a man; the other is called a "girl." Both the acceptance and the touching of them is not allowable. "Accepting female and male slaves" means here, their acceptance in the capacity of female and male slaves is not proper. But when it is said "I give a caretaker of legally allowable things" or "I give a monastery attendant," then it is proper. In the sections beginning with goats and sheep and ending with fields and sites, the method of what is allowable and not allowable should be examined by means of the monastic discipline. Therein, a field means that in which early crops grow. A site means that in which late crops grow. Or where both grow, that is a field. A piece of land not prepared for that purpose is a site. And here, under the heading of fields and sites, irrigated lakes and so on are also included.

Messenger duty is called the work of a messenger, taking a letter or a message of householders and going here and there. Going as a messenger is called the minor going of one sent from house to house. Pursuit means the doing of both of those. Therefore, the meaning here should be understood thus: the pursuit of messenger duties and going as a messenger. "Buying and selling" means buying and selling. In the sections beginning with false weighing, "false" means fraud. Therein, false weighing is fourfold: appearance fraud, limb fraud, grip fraud, and concealed fraud. Therein, appearance fraud means having made two scales similar in appearance, when taking he takes with the larger one, and when giving he gives with the smaller one. Limb fraud means when taking he presses the scales at the back end with his hand, and when giving at the front end. Grip fraud means when taking he grasps the rope at the base, and when giving at the tip. Concealed fraud means having made the scales hollow and having inserted iron filings inside, when taking he places that at the back end, and when giving at the front end.

"Kaṃsa" is called a gold bowl; fraud with that is false metal. How? Having made one gold bowl, he makes two or three other copper bowls gold-coloured. Then having gone to the countryside and having entered some wealthy family, having said "buy golden vessels," when the price is asked, they wish to give at a fair price. Then when it is said by them "how is the golden nature of these to be known?", having said "examine and take them," he rubs the gold bowl on a stone and gives all the bowls and departs.

False measure is threefold by way of interior fraud, crest fraud, and rope fraud. Therein, interior fraud is found at the time of measuring ghee, oil and so on. For when taking those, with a measure having a hole at the bottom, having said "pour slowly," he lets much leak into his own vessel and takes, and when giving he covers the hole, fills it quickly, and gives. Crest fraud is found at the time of measuring sesame seeds, rice grains and so on. For when taking those, he slowly raises the crest and takes, and when giving he fills quickly and cutting the crest gives. The rope-fraud is obtained at the time of measuring fields and land. For those not receiving a bribe measure even a small field making it large.

Among cheating and so on, "cheating" means accepting a bribe in order to make owners into non-owners. "Deceiving" means the deceiving of others by various means. Herein there is one story - A certain hunter, it is said, comes having taken a deer and a young deer. A certain cheat said to him: "What, my dear, is the deer worth, what is the young deer worth?" When it was said "The deer is two coins, the young deer is one," having given one coin and having taken the young deer, having gone a little way, he turned back and said: "I have no need, my dear, for the young deer; give me the deer." "Then give two coins." He said - "Was not one coin given to you first by me?" "Yes, it was given." "Take this young deer too; thus that coin and this young deer worth one coin - there will be two coins." He, having considered "he speaks reason," took the young deer and gave the deer. "Fraud" means cheating by means of a counterfeit, by the power of craft or by the power of deceit making what is not a waist-band to be a waist-band, what is not a gem to be a gem, what is not gold to be gold. "Crooked dealings" means crooked practice. This is the name for those very things such as cheating and so on. Therefore, crooked dealings in cheating, crooked dealings in deceiving, crooked dealings in fraud - thus the meaning here should be understood. Some say that showing one thing and exchanging it for another is "crooked dealings." But that is included under deceiving itself.

Among cutting and so on, "cutting" means cutting off of hands and so on. "Killing" means murder. "Imprisoning" means binding with ropes and so on. "Highway robbery" is twofold: snow highway robbery and thicket highway robbery. When, at the time of snowfall, having become concealed by snow, they rob people travelling on the road, this is snow highway robbery. When, concealed by thickets and so on, they rob, this is thicket highway robbery. "Plunder" is called the plundering of villages, market towns and so on. "Violence" means a violent act; having entered a house, placing a knife on people's chests, and seizing desired goods. Thus from this cutting, etc. he abstains from violence.

"He is content" means this monk is endowed with the twelvefold contentment with whatsoever requisites regarding the four requisites as stated below. For a monk endowed with this twelvefold contentment with whatsoever requisites, eight requisites are proper - three robes, a bowl, an adze for cutting wooden toothbrushes, one needle, a waistband, and a water strainer. And this too was said -

All of those serve both for tending the body and for tending the belly. How? First, the three robes, by wearing as a lower garment and putting on as an upper garment, at the time of going about, tend the body, nourish it - thus they serve for tending the body. Having filtered water with the corner of the robe, at the time of drinking and at the time of taking edible fruits and non-fruits, they tend the belly, nourish it - thus they serve for tending the belly. The bowl too, by drawing up water with it, at the time of bathing and at the time of preparing the furnishings of the hut, serves for tending the body. Having taken food, at the time of eating, it serves for tending the belly. The adze too, with it, at the time of cutting wooden toothbrushes and at the time of preparing the limbs, legs, robe-poles, hut-sticks, and furnishings of beds and chairs, serves for tending the body. At the time of cutting sugar-cane and chipping coconuts and so on, it serves for tending the belly. The needle too, at the time of sewing robes, serves for tending the body. Having pierced a cake or a fruit, at the time of eating, it serves for tending the belly. The waistband, having tied it, at the time of going about, serves for tending the body. Having tied up sugar-cane and so on, at the time of taking them, it serves for tending the belly. The water strainer, having filtered water with it, at the time of bathing and at the time of preparing the furnishings of the lodging, serves for tending the body; at the time of filtering drinking water and beverages, and having taken sesame seeds, rice grains, flattened rice and so on with it, at the time of eating, it serves for tending the belly. This is the extent of requisites for one with eight requisites.

But for one with nine requisites, when entering a sleeping place, a bed-sheet that remains there or a key is proper. For one with ten requisites, a sitting cloth or a piece of leather is proper. For one with eleven requisites, a walking stick or an oil tube is proper. For one with twelve requisites, an umbrella or sandals are proper. And among these, it should not be said that only the one with eight requisites is content, and the others are discontent, greedy, and heavily burdened. They too are of few wishes, content, easy to support, and of frugal living. But the Blessed One did not teach this discourse with reference to them; he taught it with reference to the one with eight requisites. For he, having put the small adze and the needle into the water strainer, having placed them inside the bowl, having hung the bowl on his shoulder, having made the three robes connected to his body, departs at ease wherever he wishes. There is nothing that he needs to turn back and collect. Thus, showing the frugal living of this monk, the Blessed One said beginning with "He is content with a robe for tending the body."

Therein, "for tending the body" means with just enough for tending the body. "For tending the belly" means with just enough for tending the belly. "He goes having taken only these with him" means he goes having taken just the eight requisites, all of them, having made them connected to his body. There is no attachment or bond such as "my monastery, my residential cell, my attendant." He, like an arrow released from a bowstring, like a rutted elephant departed from the herd, using whatever lodging, jungle thicket, tree-root, or new cave slope he wishes, stands alone, sits alone. In all postures, alone, without a companion.

Thus the described state of being like a rhinoceros horn is attained.

Now, establishing that meaning by a simile, he said beginning with "seyyathāpi." Therein, "a winged bird" means a bird endowed with wings. "Flies" means flies up. Now here this is the meaning in brief - Birds, having known "in such and such a region there is a tree with fully ripened fruits," having come from various directions, piercing and shaking its fruits with claws, wings, beaks and so on, eat them; "This will be for today, this will be for tomorrow" - such a thought does not occur to them. But when the fruits are exhausted, they neither set up a guard for the tree, nor do they leave a wing or a leaf or a claw or a beak there; then, having become without concern for that tree, whichever one desires whichever direction, it goes flying off in that direction with its wings as its only burden. Just so, this monk, unattached and without concern, departs; he goes having taken only these with him. "Noble" means faultless. "Internally" means in one's own individual existence. "Blameless happiness" means faultless happiness.

"He, having seen a form with the eye" means he, a monk endowed with this noble aggregate of morality, having seen a form with eye-consciousness - this is the meaning. Whatever should be said regarding the remaining terms as well, all that has been stated in the Visuddhimagga. "Untainted happiness" means happiness not sprinkled by mental defilements; it is also said to be unscattered happiness. For the happiness of faculty-restraint is unscattered because it occurs in regard to the seen and so on merely by way of just the seen and so on.

"He, when going forward and returning" means he, a monk endowed with the restraint of the faculties with mind as the sixth, acts with full awareness by way of mindfulness and full awareness in these seven instances beginning with going forward and returning. Therein, "going forward" means going forwards. "Returning" means going back.

"Acts with full awareness" means having established mindfulness and having discerned with knowledge by way of these four kinds of full awareness associated with mindfulness - full awareness as to the goal, full awareness of what is suitable, full awareness of the meditation's object, and awareness without confusion - he performs those acts of going forward and returning. The same method applies to the remaining terms as well. This is the summary here; but the detail, by one who wishes, should be taken from the commentary on the Sāmaññaphala in the Dīgha Nikāya or from the commentary on the Satipaṭṭhāna in the Majjhima Nikāya.

What does he show by "He, endowed with this" and so on? He shows the achievement of requisites for dwelling in the forest. For one who does not have these four requisites, dwelling in the forest does not succeed; he comes to the point of having to dwell together with animals or foresters. The deities dwelling in the forest, saying "What is the use of forest dwelling for such an evil monk?" make frightful sounds heard, and striking his head with their hands, they make the appearance of fleeing. "Such and such a monk, having entered the forest, did this and that evil deed" - ill repute spreads. But for one who has these four requisites, dwelling in the forest succeeds. For he, reviewing his own morality, not seeing any black spot or blemish, having aroused rapture, meditating on that in terms of elimination and passing away, enters upon the noble plane. The deities dwelling in the forest, delighted, speak his praise. Thus his fame becomes widespread, like a drop of oil cast into water.

Therein, "secluded" means empty, with little noise, with little disturbance - this is the meaning. For with reference to this very thing, in the Vibhaṅga, it was said: "Secluded" means even if a lodging is near, and it is not crowded by householders or those gone forth, therefore it is called "secluded." "One sleeps and also sits here" - thus "lodging" (senāsana). This is a designation for beds and chairs. Therefore he said - "Lodging" means a bed is also a lodging, a chair too, a mattress too, a pillow too, a dwelling-place too, a lean-to too, a mansion too, a long building too, a cave too, a watchtower too, a pavilion too, a rock cell too, a bamboo thicket too, a tree-root too, a temporary shed too is a lodging; or wherever monks withdraw to, all this is a lodging. Furthermore, a dwelling-place, a lean-to, a mansion, a long building, a cave - this is called dwelling-lodging. A bed, a chair, a mattress, a pillow - this is called bed-and-chair-lodging. A carpet, a piece of leather, a grass spread, a leaf spread - this is called spread-lodging. "Or wherever monks withdraw to" - this is called space-lodging. Thus lodging is fourfold. All that is included by the term "lodging."

But showing what is suitable for this monk who is like a bird, belonging to the four directions, he said "a forest, the root of a tree" and so on. Therein, "forest" means "having gone out beyond the gate, all this is forest" - this is the forest that has come by way of the nuns. "A forest lodging is named as the last five hundred bow-lengths" - but this is suitable for this monk. Its characteristic has been stated in the Visuddhimagga in the description of the ascetic practices. "The root of a tree" means any secluded tree-root with cool shade. "Mountain" means a rock. For there, having done the water-function at the natural rock-tanks, for one seated in the cool shade of a tree, with the various directions visible, being fanned by a cool breeze, the mind becomes fully focused. "Grotto" - "ka" is called water; split by that, a mountain region broken by water, which they call "ridge" or "river-glen." For there the sand is like a silver plate, at the top the forest thicket is like a canopy of jewels, and water flows like a mass of gems. Having descended into such a grotto, having drunk water, having cooled the limbs, having heaped up sand, having spread out a rag-robe, for one seated practising the ascetic duty, the mind becomes fully focused. "Mountain cave" means between two mountains, or in just one, a great opening like a tunnel. The characteristic of a cemetery has been stated in the Visuddhimagga. "Deep forest" means having gone beyond the village boundary, a place not frequented by people, where they neither plough nor sow. Therefore he said - "Deep forest" is a designation for distant lodgings, etc. "Open space" means uncovered. But if one wishes, one makes a robe-hut here and dwells. "Heap of straw" means a pile of straw. For from a great heap of straw, having dragged out straw, they make shelters resembling an overhanging rock cell; and also having placed straw on top of shrubs, bushes and so on, seated underneath, they practise the ascetic duty. With reference to that, this was said.

"After the meal" means after the food. "Having returned from the alms round" means having returned from the quest for almsfood. "Cross-legged" means a seat with the thighs bound all around. "Folding" means binding. "Directing his body upright" means having placed the upper body upright, having arranged the eighteen vertebrae of the spine tip to tip. For indeed, for one seated thus, the skin, flesh, and sinews do not bend. Then whatever feelings would arise for him moment by moment on account of the bending of those, those do not arise. When those do not arise, the mind becomes fully focused, the meditation subject does not go to ruin, and it undergoes growth and prosperity. "Having established mindfulness in front of him" means having placed mindfulness facing the meditation subject, or the meaning is having made it near the face. In that very Vibhaṅga it is said - "This mindfulness is established, well established at the tip of the nose or at the upper lip. Therefore it is said "having established mindfulness in front of him." Or alternatively, "pari" has the meaning of possession. "Mukha" has the meaning of deliverance. "Sati" has the meaning of establishing. Therefore it is said - "Mindfulness in front of the face" - thus the meaning here should be understood according to the method stated in the Paṭisambhidā. Herein this is the summary: "having made mindfulness that possesses deliverance."

"Covetousness in the world": here, in the sense of crumbling and disintegrating, the five aggregates of clinging are the world. Therefore, having abandoned lust regarding the five aggregates of clinging, having suppressed sensual desire - this is the meaning here. "With a mind free from covetousness" means free from covetousness because of having been abandoned by way of suppression, not like eye-consciousness - this is the meaning. "He purifies the mind of covetousness" means he frees the mind from covetousness, in such a way that it releases and, having released, does not grasp again - thus he does, this is the meaning. In "having abandoned anger and malice" and so on too, the same method applies. "Anger" (byāpāda): by this the mind is repelled, like rotten food made with flour and so on, it gives up its former natural state. "Malice" (padosa): it becomes corrupted through the attainment of alteration, or it corrupts and destroys another. Both of these are merely designations for wrath. Sloth is sickness of consciousness; torpor is sickness of the mental factors. Sloth and torpor together are sloth and torpor. "Perceiving light" means endowed with a perception that is free from mental hindrances and pure, capable of perceiving the light seen during the day even at night. "Mindful and fully aware" means endowed with mindfulness and knowledge. Both of these are stated because of being supportive of the perception of light. Restlessness and remorse together are restlessness and remorse. "One who has crossed over doubt" means one who stands having crossed over and passed beyond sceptical doubt. "How is this? How is this?" - thus it does not occur - this is one free from doubt. "Regarding wholesome mental states" means regarding blameless mental states. "Are these indeed wholesome? How are these wholesome?" - thus he does not doubt sceptically, he is not uncertain - this is the meaning. This is the summary here. However, whatever should be said regarding these mental hindrances by way of the distinction of verbal meaning, characteristic, and so on, that has been stated in the Visuddhimagga. "That weaken wisdom": because these five mental hindrances, when arising, do not allow unarisen mundane and supramundane wisdom to arise, and even arisen eight attainments or five direct knowledges they cut off and cast down. Therefore they are called "weakeners of wisdom." "Quite secluded from sensual pleasures" and so on are explained in detail in the Visuddhimagga.

"These are the mental corruptions" and so on was said for the purpose of illuminating the four truths by yet another method of exposition. "He understands there is no more of this state of being" - by this much, having shown the fruitlessness of the outsiders' doctrine by means of the three factors below, and having revealed the profound nature of his own Dispensation by means of the fourth factor, he reached the pinnacle of the teaching with arahantship. Now, concluding the teaching, he said beginning with "Thus indeed, monks."

9.

Commentary on the Craving Sutta

199. In the ninth, "the ensnarer" means similar to a net. For just as a net is sewn together all around, entangled and confused, so too craving - because of being similar to a net, it is called "the ensnarer." Or, because for this craving that has spread over and stands covering the three existences, there is here and there a net that constitutes its own portion - thus too it is "the ensnarer." "Flowing" means having flowed and wandered here and there, remaining. "Spread out" means extended, diffused. "Clinging" means attached, stuck, fastened here and there. Furthermore, "having poison as its root, it is attachment. Having poison as its fruit, it is attachment" - by this method and so on too, the meaning here should be seen. "Overgrown" means grown over from above. "Enveloped" means wrapped all around. "Become like a tangled ball of thread" means become entangled like thread. Just as thread of weavers that has been badly placed and gnawed by mice becomes entangled here and there, and it is difficult to bring together end with end or beginning with beginning, thinking "this is the end, this is the beginning" - so too beings, enveloped by this craving, entangled and confused, are unable to straighten out their own path of escape. "Become like a matted ball of string" - a gulāguṇṭhika is called the gruel-thread of a weaver. Gulā is a name for a bird; some say it is also its nest. Just as both of those are entangled and it is difficult to bring together end with end or beginning with beginning - this should be construed by the former method itself. "Like muñja grass and pabbaja reeds" means become like muñja grass and like pabbaja grass, of such a kind born. Just as those grasses, having been pounded and made into rope, when in a worn-out state, having taken it up wherever it has fallen, it is difficult to bring together end with end or beginning with beginning of those grasses, thinking "this is the end, this is the beginning." That too, by standing in the position of individual effort, might be possible to straighten out; but except for the Bodhisattas, no other being is able to straighten out the path of escape for oneself by one's own nature, having broken through the net of craving. Thus this world, enveloped by the net of craving, does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths. Therein, "realm of misery" means hell, the animal realm, the sphere of ghosts, and the host of titans. For all of those, because of the absence of income reckoned as growth, they are called "realms of misery." Likewise, "unfortunate realm" because of being the destination of suffering. "Nether world" because of having fallen from the accumulation of happiness. The other, however -

It does not pass beyond all of that, does not go beyond it; rather, from death to conception, from conception to death - thus, again and again taking up death and conception, in the three existences, in the four modes of generation, in the five destinations, in the seven stations of consciousness, in the nine abodes of beings, like a boat tossed by the wind in the great ocean, and like an ox yoked to a machine, it simply wanders about.

"With reference to the internal" means with reference to the internal fivefold aggregate. For here this is the genitive case used in the accusative sense. "With reference to the external" means with reference to the external fivefold aggregate; this too is the genitive case used in the accusative sense. "When there is 'I am,' monks" means, monks, when with reference to this internal fivefold aggregate, through a collective grasp by way of craving, conceit, and wrong view, there is "I am" - the meaning is "when that exists." But in "there is 'I am thus'" and so on, when there is thus a collective grasping as "I," from that there is a twofold grasping: without comparison and with comparison. Therein, "without comparison" means without approaching another mode, having made one's own nature itself the object, there is "I am thus"; the meaning is that among warriors and so on, "I am of this kind" - thus it occurs by way of craving, conceit, and wrong view. This, for now, is the grasping without comparison. The grasping by comparison, however, is twofold: from an equal and from an unequal. To show that, "I am in this way" and "I am otherwise" were said. Therein, "I am in this way" - this is the grasping by comparison with an equal; the meaning is "just as this warrior, just as this brahmin, so too am I." "I am otherwise" - this, however, is the grasping from an unequal; the meaning is "just as this warrior, just as this brahmin, differently from that am I, either inferior or superior." These, for now, are the four thoughts of craving by way of the present.

"I am eternal" and "I am transient" - but these two, because "it exists" means eternal, this is a designation for permanent. "It sinks" means transient; this is a designation for impermanent. Therefore they should be known as stated by way of eternalism and annihilation. The next ones, the four beginning with "may I be" and so on, are stated by way of doubt and reflection. In "may I be" and so on, the meaning should be understood thus: there is "may I be." But the intention here should be understood by the very method stated in the former set of four. But the four beginning with "perhaps I may be" and so on are stated by way of longing and aspiration, thus: "if only I might be." Those too should be understood by the very method stated in the former set of four. But the four beginning with "I will be" and so on are stated with reference to the future. The meaning of those too should be understood by the very method stated in the former set of four. Thus these -

Among these, "I am eternal" and "I am transient" - these two are called view-heads. "I am," "may I be," "perhaps I may be," "I will be" - these four are pure heads only. "I am thus" and so on, three by three, are twelve head-roots by name - thus these two view-heads, four pure heads, and twelve head-roots are the eighteen states of thoughts of craving to be known. These are the eighteen thoughts of craving with reference to the internal for now. The same method applies to the thoughts of craving with reference to the external too. "By this" means by this matter or etc. or by consciousness - this distinction should be known. The remainder is exactly the same.

"Thus of such kind there are thirty-six relating to the past" means for each and every person there are thirty-six in the past period of time. "Thirty-six relating to the future" means for each and every person there are thirty-six in the future period of time. "Thirty-six relating to the present" means for one person according to occurrence, or for many, there are just thirty-six in the present period of time. But for all beings, as a fixed rule, there are thirty-six in the past period of time, thirty-six in the future, and thirty-six in the present. For beings are infinite in their dissimilar distinctions of craving, conceit, and views. "There are one hundred and eight thoughts of craving" - but here the meaning should be understood thus: there is what is reckoned as one hundred and eight thoughts of craving.

10.

Commentary on the Discourse on Affection

200. In the tenth, "does not raise up" means he does not raise up through the influence of views. "Does not strike back" means having become opposed, he does not raise up through the influence of quarrel and dispute. "Does not smoke" means he does not smoke through the influence of thoughts of craving with reference to the internal. "Does not blaze" means he does not blaze through the influence of thoughts of craving with reference to the external. "Does not brood" means he does not brood through the influence of the conceit 'I am.' The remainder should be understood according to the method of the Pāḷi text itself. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

The Great Chapter is the fifth.

The fourth fifty is finished.

5.

The Fifth Fifty

1.

The Chapter on the Good Person

1-6.

Commentary on the Discourse on Training Rules

201. In the first discourse of the fifth, "bad person" means an inferior person, a hollow person, a confused person, a fool blinded by ignorance. "Worse than a bad person" means a bad person in excess. The other two should be understood as the opposite of what was stated. The remainder here is clear in meaning. And just as here, so in the remaining five beyond this. For among these, the first was taught by way of the five enmities, the second by way of faithless qualities, the third by way of the bodily and verbal doors, the fourth by way of the mind-door, the fifth by way of the eightfold wrong course, the sixth by way of the tenfold wrong course.

7-10.

Commentary on the Set of Four Discourses on One of Bad Character

207-210. In the seventh, "evil" means an inferior, defiled person. "Good" means a fortunate, blameless person. The remainder here is clear in meaning. The same method applies to the eighth as well. In the ninth, "of bad character" means of inferior character. "Of good character" means of blameless character. The remainder here is clear in meaning. The same method applies to the tenth as well. In this chapter, in all ten discourses, the practice of the householder is spoken of. Even if they are stream-enterers or once-returners, it is fitting indeed.

The Good Person Chapter is the first.

2.

The Chapter on Assemblies

1.

Commentary on the Assembly Discourse

211. In the first of the second, "they defile the assembly" - thus "those who defile the assembly." "They adorn the assembly" - thus "those who adorn the assembly."

2.

Commentary on the Discourse on Views

212. In the second, although wrong view is included in mental misconduct, it was stated separately because of its great blameworthiness, and right view by way of its opposite.

3.

Commentary on the Discourse on Ingratitude

213. In the third, "ingratitude and unthankfulness" means by ingratitude and unthankfulness. Both of these are one in meaning. The same method applies to the bright side as well.

4-7.

Commentary on the Discourse on Killing Living Beings, Etc.

214-217. The fourth is stated by way of the four actions and defilements and their opposite, the fifth by way of the first four wrong courses of the bright side, the sixth by way of the remaining four, the seventh by way of ignoble statements and noble statements. Likewise the eighth, ninth, and tenth are stated by way of faithless qualities together with their opposites. But in all discourses, the bright-side qualities are spoken of as a mixture of mundane and supramundane only. Although in the nine discourses "in heaven" is said, yet the three paths and three fruits are indeed obtained.

The Assembly Chapter is the second.

3.

Commentary on the Chapter on Misconduct

221-231. In the third, the first and so on are of manifest meaning only. In the tenth, whoever, having thought, composes poetry, this one is called a poet by thought. Whoever, having heard, composes, this one is called a poet by learning. Whoever composes in dependence on one meaning, this one is called a poet by meaning. Whoever composes at that very moment by his own inspiration, like the Elder Vaṅgīsa, this one is called a poet by inspiration.

The Misconduct Chapter is the third.

4.

The Chapter on Action

1.

Commentary on the Saṃkhitta Discourse

232. In the first discourse of the fourth, "dark" means black, the action of the ten unwholesome courses of action. "With dark result" means with black result, because of rebirth in the realms of misery. "Bright" means white, the action of the wholesome courses of action. "With bright result" means with white result, because of rebirth in heaven. "Dark and bright" means mixed action. "With dark and bright result" means with pleasant and unpleasant result. For having performed mixed action, one reborn through the unwholesome in the animal realm in such positions as that of a state elephant and so on, experiences happiness when the wholesome operates. One reborn even in a royal family through the wholesome experiences suffering when the unwholesome operates. "Neither dark nor bright" means the knowledge of the four paths that brings about the elimination of action is intended. For if that were dark, it would give dark result. If it were bright, it would give bright result. But because of not giving either result, it is neither dark nor bright - this is the meaning here.

2.

Commentary on the Vitthāra Discourse

233. In the second, "afflictive" means with hate. "Bodily activity" means volition at the body-door. "Generates" means strives, combines. In the remaining two as well, the same method applies. "An afflictive world" means a world with suffering. "Afflictive contacts" means resultant contacts with suffering. "Feels afflictive feeling" means feels resultant feeling with affliction. "Exclusively painful" means absolutely only suffering, not mixed with happiness. "Just as beings in hell" - here "just as" is an indeclinable particle in the sense of illustration. By that he shows only beings doomed to hell; but there are no others comparable to them. By this method the meaning should be understood everywhere. In the passage beginning with "just as human beings" and so on, for human beings first, at times pleasant feeling arises, at times unpleasant feeling. "Some gods" - here the sensual-sphere gods should be seen. For when they see deities of greater influence, by way of rising from the seat where they are sitting, lowering the upper robe that has been wrapped around, raising joined palms, and so on, at times suffering arises; for those experiencing divine success, at times happiness. "Some beings in states of misfortune" - here mansion-dwelling ghosts should be seen. They continuously, at one time experience happiness, at one time experience suffering. But serpents, supaṇṇas, elephants, horses, and so on are, like human beings, with mingled pleasure and pain. "Whatever volition there is for the abandoning" - here the path volition leading to the end of the round of rebirths should be understood. For that leads to the elimination of action.

3.

Commentary on the Discourse on Soṇakāyana

234. In the third, "Sikhāmoggallāna" means a brahmin of the Moggallāna clan endowed with a great top-knot situated on the middle of his head. "Former" means former beginning from the immediately preceding past day; beginning from the second day onwards, they should be understood as "earlier than that." "Soṇakāyana" means his own pupil. "This world, friend, is of the nature of action" means friend, this world has action as its intrinsic nature. "It persists through the undertaking of action" means it persists by the undertaking of action. It explains that one persists only by striving in action; one who does not strive is annihilated. The remainder is the same as the method stated below.

4-9.

Commentary on the Discourse on Training Rules, Etc.

235. The fourth and so on are of manifest meaning only. But regarding the path factors, because one establishes with mindfulness and defines with wisdom, therefore both are indeed action. The rest are merely factors, not action - so it was said. The same method applies to the factors of enlightenment too. But in the Abhidhamma, all of this, without distinction, is described as action associated with volition only.

10.

Commentary on the Ascetic Discourse

241. In the tenth, "here only" means in this very Dispensation. But this restriction should be understood in the remaining terms as well. For the second and so on ascetics too are only here, not elsewhere. "Empty" means void, hollow. "The other doctrines" means the four doctrines of eternalism, four partial eternalists, four finitists and infinitists, four eel-wrigglers, two fortuitous originationists, sixteen doctrines of perception, eight doctrines of non-perception, eight doctrines of neither-perception-nor-non-perception, seven doctrines of annihilationism, five doctrines of Nibbāna in this present life - all these are the sixty-two views that have come in the Brahmajāla; the doctrines of outsiders other than this are called "the other doctrines." All of those are empty of these four ascetics who have attained the fruitions. For they do not exist therein. And not only are they empty of those alone, but also of the four ascetics who have attained the paths, and also of those who have begun insight for the purpose of the four paths - thus they are empty of all twelve ascetics. With reference to this very meaning, it was said by the Blessed One in the Mahāparinibbāna -

"There is no second ascetic, there is no third ascetic, there is no fourth ascetic, the other doctrines are empty of other ascetics." Here, "one practising in the domain" means one who has begun insight is intended. Therefore, combining together the three - one who has begun insight for the path of stream-entry, one standing on the path, and one standing in the fruition - he said "there is not even an ascetic"; combining together the three - one who has begun insight for the path of once-returning, one standing on the path, and one standing in the fruition - he said "there is no second ascetic either." The same method applies in the other two as well. The eleventh is of manifest meaning.

The Action Chapter is the fourth.

5.

The Chapter on Perils of Offenses

1.

Commentary on the Discourse on the Schismatic

243. In the first discourse of the fifth, "Has that legal case, Ānanda" means a certain legal case among the legal cases arising from contention and so on arose in the Community of monks; the Teacher, asking about its state of being settled, spoke thus. "How could that, venerable sir" - venerable sir, "how" means for what reason will that legal case be settled, he says. "Kevalakappaṃ" means wholly, all around. "Standing for schism in the Community" means standing speaking back against what has been spoken for the purpose of controversy together with the Community. "Therein the Venerable" means when he was thus standing, the Venerable Anuruddha. "Does not think even a single announcement should be spoken" means he does not think even a single statement should be said, such as "Do not, friend, speak thus together with the Community." "Voyuñjati" means engages in, commits to pursuit. "Atthavase" means by reason of cause. "They would remove" means they would drive out, not allowing to approach the Observance and the invitation to admonish ceremonies. The remainder should be understood by the Pāḷi text itself.

2.

Commentary on the Discourse on Perils of Offences

244. In the second, "having shaved his head" means having set aside the five tufts, having made him shaven with a razor. "With a harsh sound" means with a rough sound. "With a drum" means with an execution drum. "Of one standing nearby" means of one standing on one side. "Resulting in decapitation" means deserving of the cutting off of the head. "Yatra hi nāma" means "whoever indeed." "So vatassāhaṃ" means "surely I should be such," the meaning is that I should not do such evil. "Will make amends according to the Teaching" means will make amends in conformity with the Teaching; the meaning is he will stand on the plane of a novice. "Having put on a dark cloth" means having dressed in a dark rag. "Deserving the pestle" means deserving of being struck with a pestle. "According to the Teaching" means here, having emerged from the offence and being established in the pure end, one is indeed said to act according to the Teaching. "A container of ashes" means a bundle of ashes. "Blameworthy, deserving the ashes" means deserving of being struck on the head with a blameworthy container of ashes. "According to the Teaching" means here, by confessing the offence, one is indeed said to make amends according to the Teaching. "Deserving of censure" means deserving of blame. "Regarding rules requiring acknowledgement" means regarding those that should be acknowledged. By this, all the remaining offences too are included. "These, monks, are the four fears of offence" means, monks, these are indeed called the four fears arising in dependence on offences.

3.

Commentary on the Discourse on the Benefits of Training

245. In the third, training is the benefit here - thus "with training as its benefit." Wisdom is the higher goal here - thus "with wisdom as its higher goal." Liberation is the core here - thus "with liberation as its core." Mindfulness is the authority here - thus "with mindfulness as its authority." For the purpose of these benefits and so on, reckoned as training and so on, it is lived - thus it has been said. "Fundamentals of conduct" means the highest conduct. This is a designation for morality laid down by way of duties. "In that way he in that training" means in that way that monk who is eager to train in that training rule.

"Fundamental to the holy life" is a designation for the four great moralities which are the beginning of the holy life of the path. "Altogether" means in every way. "Teachings" means the teachings of the four truths. "Are examined with wisdom" means they are well seen by path wisdom together with insight. "Are touched through liberation" means they are touched by the contact of knowledge through the liberation of the fruition of arahantship. "Mindfulness is well established internally" means mindfulness is thoroughly established in one's own internal self. "I shall support with wisdom" means I shall support with insight wisdom. "I shall examine with wisdom" - here too insight wisdom is intended. "I shall support with wisdom here and there the teaching already touched" - but here path wisdom alone is intended.

4.

Commentary on the Discourse on Sleeping Places

246. In the fourth, "ghosts" means the deceased. "Sleep lying on their backs" means they for the most part sleep only on their backs. Or else, those reborn in the sphere of ghosts are called ghosts; because of having little flesh and blood, they, entangled with a mass of bones, are unable to sleep on one side; they sleep only on their backs. "Is displeased" - because of the abundance of energy, the lion, the king of beasts, having placed the two front paws in one place and the hind paws in one place, having inserted the tail between the thighs, having observed the position of the front paws, hind paws, and tail, having placed the head on top of the two front paws, sleeps. Even having slept during the day, when awakening he awakens without being startled, but having raised his head, having observed the position of the front paws and so on, if anything has shifted from its position, "This is not suitable for your birth, nor suitable for your valour," becoming displeased, he sleeps right there and does not depart for his food resort. With reference to this it was said - "Is displeased." But when they have remained without shifting, "This is suitable for your birth and valour," full of mirth, having risen, having stretched with a lion's stretch, having shaken off the mass of his mane, having roared the lion's roar three times, he departs for his food resort. Therefore it was said - "Is pleased."

5.

Commentary on the Discourse on Those Worthy of a Pagoda

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

8.

Commentary on the First Discourse on Conventional Expression

250. In the eighth, "ignoble statements" means the talk of ignoble persons. The same method applies in the remaining ones too.

The Fear of Offences Chapter is the fifth.

The Fifth Fifty is finished.

6.

The Chapter on Direct Knowledge

1-3.

Commentary on the Discourse on Direct Knowledge and Others

254-256. In the first of the sixth, "through direct knowledge" means having known. "Serenity and insight" means unified focus of mind and insight knowledge of discernment of activities. "True knowledge and liberation" means true knowledge of path knowledge and the remaining associated mental states. In the second, "ignoble quest" means the search, the seeking of ignoble persons. "Subject to ageing" means having the intrinsic nature of ageing. The same method applies in the remaining ones too. The third is clear in itself.

4.

Commentary on the Mālukyaputta Discourse

257. In the fourth, "Mālukyaputta" means the son of the brahmin woman Mālukyā. "Here" means in this request of yours for exhortation. By this he both disparages and exalts the elder. How? It is said that this one, having been attached to requisites in his youth, afterwards in old age, aspiring for forest dwelling, requests a meditation subject. Then the Blessed One, saying "What shall we say here to the young monks? Just as Mālukyaputta, you too, having been attached to requisites in your youth, would enter the forest in old age and practise the duties of a monk" - speaking with this intention, he disparages the elder. But since the elder, even in old age, having entered the forest, was desirous of practising the duties of a monk, therefore the Blessed One said: "What shall we say here to the young monks? This Mālukyaputta of ours, even in old age, having entered the forest, desirous of practising the duties of a monk, requests a meditation subject. Yet you do not even make energy in your youth" - speaking with this intention, he exalts the elder - this is the explanation.

5-10.

Commentary on the Discourse on Families and Others

258-263. In the fifth, "place in authority" means they place in the position of storekeeper. In the sixth, "endowed with beauty" means endowed with bodily complexion. "Endowed with power" means endowed with bodily strength. In the section on monks, "endowed with beauty" means endowed with the beauty of virtuous qualities. "Endowed with power" means endowed with the power of energy. "Endowed with speed" means endowed with the speed of knowledge. In the seventh too, the same method applies. The remainder here is clear in itself.

The Sixth is the Chapter on Direct Knowledge.

7.

Commentary on the Chapter on Courses of Action

264-273. In the Chapter on Courses of Action too, the ten courses of action are spoken of as a mixture of mundane and supramundane only.

8.

Commentary on the Repetition Series on Lust

274-783. The Repetition Series on Lust has been spoken of having brought to arahantship. The remainder is of manifest meaning everywhere.

In the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya,

the exposition of the Book of Fours is completed.