Homage to the Blessed One, the Worthy One, the Fully Self-Enlightened One

In the Collection of Minor Texts

The Commentary on the Verses of the Elder Monks

Introductory Discussion on the Undertaking of the Work

Now what are these Verses of the Elder Monks and Verses of the Elder Nuns, and how did they come about? Although this meaning has already been stated in the verses themselves, yet for the purpose of making it known, it is stated again - Therein, the Verses of the Elder Monks were firstly spoken by the Elder Subhūti and others. For whatever verses they spoke - some by way of inspired utterances, having reviewed the happiness of path and fruition attained by themselves; some by way of reviewing their attainment and abiding in meditative attainment; some by way of questioning; some by way of making manifest the nature of the Dispensation as leading to liberation at the time of final Nibbāna - all those were combined together at the time of the communal recitation and recited as "Verses of the Elder Monks" by the compilers of the scriptures. The Verses of the Elder Nuns, however, were taught with reference to the elder nuns.

Those, however, among the three Canons - the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching - are included in the Canon of Discourses. Among the five Collections - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - they are included in the Minor Collection; among the nine factors of the Dispensation - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - they have gone into the classification of the verse factor.

Thus, among the eighty-four thousand aggregates of the Teaching acknowledged by the treasurer of the Teaching, they have gone into a classification of several aggregates of the Teaching.

Therein, the Verses of the Elder Monks, firstly by chapter, the Book of Ones, increasing by one up to the Book of Fourteens, the Book of Sixteens, the Book of Twenties, the Book of Thirties, the Book of Forties, the Book of Fifties, the Book of Sixties, the Book of Seventies - thus a collection of twenty-one books. "Falling down," "placing down" is a nipāta (book). One, each single verse's falling, placing herein - thus the Book of Ones. By this method the meaning should be understood in the remaining ones too.

Therein, in the Book of Ones there are twelve chapters. With ten in each chapter, making one hundred and twenty elder monks, and that same number of verses. For it is said -

In the Book of Twos, forty-nine elder monks, ninety-eight verses; in the Book of Threes, sixteen elder monks, forty-eight verses; in the Book of Fours, thirteen elder monks, fifty-two verses; in the Book of Fives, twelve elder monks, sixty verses; in the Book of Sixes, fourteen elder monks, eighty-four verses; in the Book of Sevens, five elder monks, thirty-five verses; in the Book of Eights, three elder monks, twenty-four verses; in the Book of Nines, one elder monk, nine verses; in the Book of Tens, seven elder monks, seventy verses; in the Book of Elevens, one elder monk, eleven verses; in the Book of Twelves, two elder monks, twenty-four verses; in the Book of Thirteens, one elder monk, thirteen verses; in the Book of Fourteens, two elder monks, twenty-eight verses; there is no Book of Fifteens; in the Book of Sixteens, two elder monks, thirty-two verses; in the Book of Twenties, ten elder monks, two hundred and forty-five verses; in the Book of Thirties, three elder monks, one hundred and five verses; in the Book of Forties, one elder monk, forty-two verses; in the Book of Fifties, one elder monk, fifty-five verses; in the Book of Sixties, one elder monk, sixty-eight verses; in the Book of Seventies, one elder monk, seventy-one verses. But having combined them, two hundred and sixty-four elder monks, one thousand three hundred and sixty verses. And this too was said -

The Therīgāthā, however, has the Book of Ones, by way of increments of one up to the Book of Nines, the Book of Nines, the Book of Elevens, the Book of Twelves, the Book of Sixteens, the Book of Twenties, the Book of Thirties, the Book of Forties, and the Great Book - thus a classification of sixteen books. Therein, in the Book of Ones there are eighteen elder nuns, and eighteen verses only; in the Book of Twos there are ten elder nuns, twenty verses; in the Book of Threes there are eight elder nuns, twenty-four verses; in the Book of Fours there is one elder nun, four verses; in the Book of Fives there are twelve elder nuns, sixty verses; in the Book of Sixes there are eight elder nuns, forty-eight verses; in the Book of Sevens there are three elder nuns, twenty-one verses; beginning from the Book of Eights up to the Book of Sixteens there is one elder nun each, with verses measuring the extent of each respective book; in the Book of Twenties there are five elder nuns, eighteen hundred verses; in the Book of Thirties there is one elder nun, thirty-four verses; in the Book of Forties there is one elder nun, forty-eight verses; in the Great Book too there is one elder nun, seventy-five verses. Thus here the measure of the books, the chapters of verses, and the verses should be known.

Commentary on the Origin Verses

Among these whose measure has been thus determined, the Theragāthā comes first. Therein too -

This verse spoken by the Venerable Ānanda at the time of the First Great Rehearsal for the purpose of praising those elders is the beginning. Therein, "of lions" - the word "lion" occurs in the sense of the king of beasts in such passages as "The lion, monks, the king of beasts" and so on. In such passages as "Then the general Sīha approached the Blessed One" and so on, it is in the sense of a description. In such passages as "Lion, monks, is a designation for the Tathāgata, the Worthy One, the Fully Self-Enlightened One" and so on, it is in the sense of the Tathāgata. Therein, just as it occurs in the sense of the Tathāgata by way of a comparison of similarity, so here too it should be understood by way of a comparison of similarity only; therefore "sīhānaṃvā" means "like lions." The elision of the vowel is by way of euphonic conjunction, as in such passages as "evaṃsa te" and so on. Therein, "like" is an indeclinable term. "Listen" is a verb term. The others are noun terms. And "sīhānaṃvā" is the genitive case in connection. Certainly, here the connected term is not stated in its own form, but as regards meaning it is as if stated. For just as when it is said "the face of this woman is just like a camel's," the meaning "the face of this woman is like the face of a camel" is stated indeed, so here too when it is said "sīhānaṃvā," the meaning "like the roar of lions" is stated indeed. If one says that there is the proximity of the word "face" there, here too, because of the proximity of the term "roaring," therefore "sīhānaṃvā" is a term of illustration. "Of roaring ones" is the showing of the connection with what is to be illustrated by that. "Of fanged ones" is a qualifier of that. "In a mountain cave" is the showing of the place of occurrence of that. "Listen" is an urging to hearing. "Of those with developed selves" is the showing of the source of what is to be heard. "Verses" is the showing of the subject matter to be heard. "Conveying meaning" is a qualifier of that. Certainly, here "of lions, of roaring ones, of fanged ones" has come in the masculine gender, but having changed the gender, the meaning should be understood by way of the feminine gender too, such as "of lionesses" and so on. Or by way of the single remainder, lions and lionesses are "lions," "of lions" and so on - for these three introductory verses are common to both the Theragāthā and the Therīgāthā.

Therein, "lion" is because of enduring and because of striking. For just as indeed for a lion, the king of beasts, because of the distinction of power, there is no danger whatsoever even from sarabha deer, intoxicated excellent elephants, and so on, and he endures even the dangers of wind, heat, and so on, and even when departing for his food resort, through the abundance of his radiance, having encountered intoxicated rutting elephants, wild buffaloes, and the like, fearless and unafraid he overcomes them, and overcoming them, having surely killed them and having eaten the tender meat there, he dwells in happiness; so too these great elders, through the distinction of noble power, because of enduring all dangers, having overcome the power of defilements beginning with lust, because of striking down and abandoning them, through the abundance of their radiance, fearless and unafraid from anywhere whatsoever, dwell in the happiness of meditative absorption and so on - thus because of enduring and because of striking, they are like lions - thus "lions." But from the meaning of the word, just as buttermilk is called "takka" in the sense of spinning, through the transposition of the beginning and end, so too "lion" should be understood in the sense of injuring. Likewise in the sense of enduring. But when it is explained by the method of language analysis through the inclusion of pisodara and so on, there is nothing at all to be said.

Or alternatively, just as the king of beasts, the maned lion, through the abundance of his radiance dwells as a solitary wandering ascetic and does not expect any companion, so too these, through the abundance of their radiance and through delight in seclusion, are solitary wandering ascetics - thus in the sense of solitary wandering also, they are like lions - thus "lions." Therefore he said - The Blessed One said "a lion, wandering alone, an elephant."

Or alternatively, because of the distinction of not trembling, speed, endeavour, and so on, they are like lions - thus "lions," these great elders. For this was said by the Blessed One -

"There are these two, monks, who do not tremble when a thunderbolt is crashing. Which two? A monk who has eliminated the mental corruptions and a lion, the king of beasts."

The speed of a lion too is not shared with others, likewise his endeavour. For thus he, having leaped over even a hundred usabha lengths, falls upon wild buffaloes and the like, and even as a cub, having broken the resistance of even intoxicated excellent elephants in erupted rut, he eats their tusks as if they were soft shoots. But the speed of the noble path and the speed of supernormal power of these are not shared with others, and their endeavour of right striving is unsurpassed. Therefore "like lions" means like those similar to lions. And here the lion should be seen as the inferior comparison, because the meaning of enduring and so on, being absolutely distinguished, is found only in the elders.

"Roaring" means thundering. For just as at the times of food resort, endeavour, satisfaction, and so on, lions, having gone out from their dwelling place, having stretched themselves, roar the lion's roar, a fearless roar, so too these, at the times of reviewing their internal domain, inspired utterances, and so on, roared this fearless roar. Therefore it was said - "Like lions roaring." "Fanged ones" means those possessing fangs. Of those with excellent fangs, or the meaning is those with surpassing fangs. For just as indeed lions, by the power of their four fangs that are exceedingly firm and sharp, having overcome their opponents, fulfil their wishes to the summit, so too these, by the power of the four fangs of the noble paths, having overcome the opponent never before overcome in the beginningless round of rebirths, brought their wishes to the summit. Here too, "fangs" means like fangs - thus "fangs" - the meaning should be understood by way of comparison with what is similar.

"In a mountain cave" means in a mountain cave; it is a locative expression used in the sense of proximity. Some read "girigavhare." The meaning is in the jungle thickets, the forest groves in the mountains. And this is both a showing of their place of shining and a showing of the suitable ground for the lion's roar. The explanation is: "roaring in a mountain cave." For just as indeed lions, mostly dwelling in mountain caves, secluded from people because of being difficult to approach by others, roar the lion's roar when going for food for the purpose of averting the terror of small animals that would arise from seeing them, so too these, dwelling in empty houses that are just like mountain caves difficult to approach by others, roared the fearless roar reckoned as the verses to be spoken, for the purpose of the avoidance of the terror of craving and wrong view of small worldlings through their virtues. Therefore it was said "Like lions roaring, fanged ones in a mountain cave."

"Listen" is a word of command to hear; by that, arousing the desire to hear in the assembled assembly regarding the verses about to be spoken, he generates regard for hearing, and raising up endeavour, he establishes respect and esteem. Or alternatively, the meaning of the terms beginning with "of lions" should be understood in the primary sense alone, without the imagining of similarity. Therefore, the meaning is: listen to the verses, which are like the fearless roar of those lions, kings of beasts, roaring the lion's roar, roaring in a mountain cave, with fangs praised for their exceedingly firm and sharp nature, just as their fearless roar - this is the meaning. This is what is meant - "Just as the roar of lions, kings of beasts, roaring the lion's roar, is a fearless roar because of the absence of fear from anywhere, causing terror to other beasts, so too listen to the verses of the elders who are well-trained and diligent, which are like a lion's roar, which have become fearless roars because the causes of fear have been well abandoned in every respect, and which cause terror to heedless people."

"Of those with developed selves" means of those with developed minds. For the mind is called "self" in such passages as "the self is truly difficult to tame, he who indeed is of established self, straight like a shuttle" and "rightly directing oneself" and so on; therefore the meaning is of those whose minds have been developed through serenity and insight meditation by the pursuit of higher consciousness, who stand having brought the development of serenity and insight meditation to its summit. Or alternatively, "of those with developed selves" means of those whose intrinsic nature is developed; the meaning is of those whose intrinsic nature, consisting of morality and so on, is developed. "It is sung" thus a verse - an utterance of four lines or six lines set forth by sages in the form of anuṭṭhubha metre and so on. Others too are called thus because of their similarity to those. They convey meanings classified as one's own welfare and so on, or they are conveyed to those meanings - thus they are "conveying meaning."

Or alternatively, "of those with developed selves" means of those whose individual existence is developed; for individual existence is called "self" because the conceit "I am" is placed here; and that has been developed by them through the development of diligence and the development of what is blameless, properly made to take on the fragrance of virtue. By that, he shows the state of fulfilment of all four developments for them: development of the body, development of morality, development of the mind, and development of wisdom. And by "development" the practice leading to highest enlightenment is intended here. This enlightenment to the truths that exists is twofold: from the standpoint of full realization and from the standpoint of its purpose. Highest enlightenment, however, is threefold: perfect enlightenment, solitary enlightenment, and disciple's enlightenment. Therein, perfect enlightenment is so called because of rightly and by oneself awakening to all phenomena and causing others to awaken. Path knowledge, which is the proximate cause for the knowledge of omniscience, and the knowledge of omniscience, which is the proximate cause for path knowledge, are called "perfect enlightenment." Therefore he said -

"'Buddha' means that Blessed One, self-become, without a teacher, by himself awakened to the truths regarding phenomena not heard before, and therein attained omniscience, and attained mastery over the powers."

For mastery over the powers has the purpose of enlightening those capable of being enlightened. "Individually, by oneself alone, enlightenment" is solitary enlightenment; the meaning is the full realization of the truths through self-born knowledge, not awakened to by following another. For in the case of the Fully Self-Enlightened Ones, even though the full realization of the truths proceeds by itself through the nature of self-born knowledge, it is accompanied by the awakening of others, because of being the cause for the full realization of the truths of immeasurable beings. But for these ones, that is not the cause for the full realization of the truths of even a single being. Those who are born at the conclusion of hearing the Teacher's teaching of the Teaching are disciples. The full realization of the truths by disciples is the disciple's enlightenment. This too is threefold and should be understood as the fulfilment of the development of the thirty-seven qualities conducive to enlightenment beginning with the establishments of mindfulness, through the reaching of the summit of the practice to be followed by each of the three Bodhisattas according to their own, because of the inseparability of the other full realizations from that. For without the full realization through realization, the full realization through development does not come to be, and when there is the full realization through development, the full realization through abandoning and the full realization through full understanding are accomplished as well.

When indeed the Great Bodhisatta, with the requisites of enlightenment fulfilled, having accomplished the preliminary duties in his final existence, having ascended the ground of enlightenment - Having made the resolve "I shall not break this cross-legged posture until my mind is liberated from the mental corruptions by non-clinging," seated on the unconquered divan, while the evening time had not yet arrived, having scattered the forces of Māra, in the first watch, having recollected through the knowledge of recollection of past lives the aggregates formerly dwelt in, of many kinds and constituents, in the middle watch, having attained through the purification of the divine eye the knowledge of the passing away and rebirth and the knowledge of future events, in the last watch, having applied himself to insight by way of dependent origination beginning from ageing and death through the passage beginning with "Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn, and yet it does not understand the escape from this suffering of ageing and death" - just as one sharpening a hatchet on a grindstone to cut through a great thicket, so the Lord of the World, sharpening the hatchet of knowledge to cut through the thicket of mental defilements, because the achievement of causes for Buddhahood had reached maturity, causing insight to take hold for the attainment of the knowledge of omniscience, having now and then entered upon various meditative attainments, having applied the three characteristics to mentality-materiality as properly determined, meditating by way of step-by-step insight into phenomena on the activities of many kinds and constituents, having expanded the round of meditation through thirty-six hundred thousand tens of millions of approaches, therein, when the insight knowledge termed the great diamond knowledge - sharp, valiant, clear - was proceeding by way of leading to emergence, when he connected it with the path, then, exhausting one and a half thousand mental defilements by the succession of paths, at the moment of the highest path he attains perfect enlightenment, and from the moment of the highest fruition onwards he is said to have attained it. Because of being a Fully Self-Enlightened One, the ten powers, the four grounds of self-confidence, and so on also came into his possession at that very time - this is, for now, the practice of perfect enlightenment from the standpoint of full realization. But from the standpoint of its purpose, beginning from the great resolution up to the rebirth in the Tusita realm, the accumulation of the requisites of enlightenment that occurred in between. Therein, what should be said, that, accomplished in every respect, has been stated in detail in the commentary on the Cariyāpiṭaka itself; therefore it should be understood by the very method stated there.

The Bodhisattas for individual enlightenment too, having formed their resolution for individual enlightenment, having gradually accumulated the requisites for individual self-enlightenment, established in their final individual existence at such a time, because of the state of their knowledge having reached maturity, having taken the sign of spiritual urgency that had presented itself, having seen with distinction the danger in existence and so on, having defined through self-born knowledge occurrence, the cause of occurrence, cessation, and the cause of cessation, developing the meditation subject of the four truths by the method that has come as "He attends wisely: 'This is suffering'" and so on, crushing activities in accordance with their own resolution, having gradually aroused zeal in insight, attaining the highest path in the succession of paths, they are said to awaken to individual self-enlightenment; from the moment of the highest fruition onwards, having become what are called Individually Self-awakened Ones, they become the foremost worthy of offerings in the world with its gods.

Disciples, however, having heard the talk on the meditation subject of the four truths from the Teacher or from fellows in the holy life, either at that very moment or at a later time, following the appropriate practice, striving, endeavouring, having aroused zeal in insight, or else as the practice progresses, penetrating the truths, at the moment of the highest path, either on the plane of chief discipleship accomplished in accordance with their own resolution, or simply, they are said to attain the enlightenment of a disciple. Thereafter they become what are called Enlightened as Noble Disciples, the foremost worthy of offerings in the world with its gods. Thus, for now, individual enlightenment and the enlightenment of a disciple should be understood from the standpoint of full realisation.

But as regards the purpose thereof, just as for the great Bodhisattas, by the lower limit, four incalculable aeons and a hundred thousand cosmic cycles of accumulating the requisites of enlightenment should be desired; by the middle limit, eight incalculable aeons and a hundred thousand cosmic cycles; by the upper limit, sixteen incalculable aeons and a hundred thousand cosmic cycles - and these divisions should be understood by way of those with predominant wisdom, those with predominant faith, and those with predominant energy. For those with predominant wisdom, faith is weak but wisdom is sharp, and because of the clear and refined nature of their skilfulness in means, the perfections go to fulfilment before long. For those with predominant faith, wisdom is middling; thus their perfections go to fulfilment neither too quickly nor too slowly. But for those with predominant energy, wisdom is weak; thus their perfections go to fulfilment only after a long time. It is not thus for the Bodhisattas for individual enlightenment. For them, even when there is the state of predominant wisdom, two incalculable aeons and a hundred thousand cosmic cycles of accumulating the requisites of enlightenment should be desired, not less than that. Even those with predominant faith and those with predominant energy, having passed beyond the aforesaid limit by only a few cosmic cycles, awaken to individual self-enlightenment, but not a third incalculable aeon. But for the Bodhisattas for the enlightenment of a disciple, for those whose resolution is for the state of chief discipleship, one incalculable aeon and a hundred thousand cosmic cycles of accumulating the requisites should be desired. For those whose resolution is for the state of great discipleship, only a hundred thousand cosmic cycles; likewise for the Buddha's mother and father, attendant, and son. Therein, as follows -

Thus, having combined the eight factors as stated, for the great Bodhisattas who have made their aspiration, from the great resolution onwards, for those properly engaged with distinction in giving and so on, giving day by day a great gift similar to the gift of Vessantara, even for those accumulating all the perfection qualities of morality and so on conforming with that, without reaching the aforesaid time limit, there is no attainment of Buddhahood in the interval. Why? Because of the non-ripening of knowledge. For just as a crop produced at a defined time, the Buddha's knowledge attains growth, increase, and expansion, takes hold, and reaches maturity only according to the defined time period. Thus -

For the Bodhisattas for individual enlightenment who have formed their resolution having combined these five factors, and for the Bodhisattas for the enlightenment of a disciple who have made their aspiration by way of the longing endowed with the two factors "aspiration and desire," without reaching the time limit stated in each case, there is no achievement of individual self-enlightenment or of the enlightenment of a disciple as aforesaid in the interval. Why? Because of the non-ripening of knowledge. For just as for the great Bodhisattas the perfection of wisdom, augmented by the perfections of giving and so on, gradually taking hold and reaching maturity, fulfils the Buddha's knowledge, so too for these, augmented by giving and so on, gradually as is fitting, taking hold and reaching maturity, it fulfils the knowledge of individual enlightenment and the knowledge of the enlightenment of a disciple. Through familiarity with giving, these, in this and that existence, through the disposition of non-greed, having become everywhere of unattached mind and without expectant thought, through familiarity with morality, through well-restrained body and speech, with well-purified bodily and verbal action, of pure livelihood, with guarded doors in the faculties, knowing moderation in food, they concentrate the mind through the pursuit of wakefulness; and this pursuit of wakefulness of theirs should be understood by way of the going-and-returning duty.

But for those thus practising, through the achievement of their aspiration, with little difficulty, the eight meditative attainments, the five direct knowledges, the six higher knowledges, the preliminary-stage insight that is the foundation for determination, are as if already in hand. But energy and so on are included within those very things. For whatever striving forth in the accumulation of merit through giving and so on for the sake of individual enlightenment or the enlightenment of a disciple, this is energy. Whatever endurance of what is adverse to that, this is patience. Whatever non-deception regarding the undertaking of giving, morality, and so on, this is truth. The unshakeable settling and determination in every matter, this is determination. Whatever seeking of welfare towards beings who are the basis for the occurrence of giving, morality, and so on, this is friendliness. Whatever looking on with equanimity towards the changes wrought upon beings, this is equanimity. Thus when giving, morality, and meditative development, and morality, concentration, and wisdom are succeeding, energy and so on are accomplished as well. That very practice of giving and so on for the sake of individual enlightenment and for the sake of the enlightenment of a disciple is called meditative development because of the developing and the thorough developing of the continuity of those Bodhisattas. In particular, the practice of serenity and insight meditation occurring in the continuity well prepared by giving, morality, and so on, since those Bodhisattas become accomplished in the attainment of previous meditative exertion. Therefore the Blessed One said -

"There are, Ānanda, these five benefits for one who formerly practised spiritual exercise. Which five? Here, Ānanda, one who formerly practised spiritual exercise attains final liberating knowledge early in this very life; if he does not attain final liberating knowledge early in this very life, then he attains final liberating knowledge at the time of death; then being a young god he attains final liberating knowledge; then in the presence of Buddhas he becomes one of quick direct knowledge; then at a later time he becomes an Individually Enlightened One."

Thus, through the state of having developed selves by means of the development of serenity and insight meditation which constitutes the preliminary practice, nurtured by the perfections, and by means of path development termed full realisation which constitutes the practice leading to cessation, Buddhas, Individually Enlightened Ones, and disciples of the Buddha are called "those with developed selves." Among these, here the disciples of the Buddha are intended.

And here, by this "like lions," through showing the elders' conduct similar to that of lions, he shows their inability to be overcome by their opponents, and their proceeding having overcome them. "Like lions roaring, etc. verses" - by this, through showing the Elders' verses as similar to a lion's roar, he shows their inability to be overcome by the doctrines of others, and their proceeding having overcome them. By this "of those with developed selves," he makes clear the reason for both of those. By the state of having developed selves, the elders are here called similar to lions, and their verses are similar to a lion's roar. By this "conveying meaning," he shows the purpose of overcoming. Therein, the opponent of the elders is the defiling mental state; overcoming that is eradication-abandoning together with abandoning by substitution and suppression. When that exists, abandoning by cessation and abandoning by escape are indeed accomplished, on account of which they are called "those with developed selves." For at the moment of the path, the noble ones develop the development of diligence; from the moment of the highest fruition onwards they are called "those with developed selves" - this is the meaning that has been stated.

Among these, by abandoning by substitution, their accomplishment in morality is shown; by abandoning by suppression, accomplishment in concentration; by abandoning by eradication, accomplishment in wisdom; by the other, the fruit of those is shown. And by morality, the goodness at the beginning of their practice is shown: "And what is the beginning of wholesome mental states? Morality that is well purified," "established in morality," "the non-performance of all evil" - from these statements, morality is indeed the good at the beginning of practice, because of bringing freedom from remorse and other virtues. By concentration, the goodness in the middle is shown; from the statements "developing the mind" and "the acquisition of the wholesome," the practice of concentration is indeed the good in the middle, because of bringing the various kinds of supernormal power and other virtues. By wisdom, the goodness at the final goal is shown; from the statements "the purification of one's own mind" and "develop wisdom," wisdom is indeed the final goal of practice; because wisdom is higher, it alone among wholesome mental states is good, because of bringing the state of such-likeness towards desirable and undesirable things.

For thus it has been said.

Likewise, by accomplishment in morality, the state of possessing the threefold true knowledge is shown. For in dependence on accomplishment in morality, they attain the three true knowledges. By accomplishment in concentration, the state of possessing the six higher knowledges. For in dependence on accomplishment in concentration, they attain the six higher knowledges. By accomplishment in wisdom, the state of having attained the analytical knowledges. For in dependence on accomplishment in wisdom, they attain the four analytical knowledges. By this, it should be understood that the meaning shown is that among those elders, some are possessors of the threefold true knowledge, some possess the six higher knowledges, some have attained the analytical knowledges.

Likewise, by accomplishment in morality, it shows their avoidance of the extreme termed the pursuit of sensual happiness. By accomplishment in concentration, of that termed the pursuit of self-mortification; by accomplishment in wisdom, it shows the following of the middle practice. Likewise, by accomplishment in morality, it shows their abandoning of the transgression of mental defilements. By accomplishment in concentration, the abandoning of prepossession; by accomplishment in wisdom, it shows the abandoning of underlying tendencies. Or by accomplishment in morality, it shows the purification from the defilement of misconduct; by accomplishment in concentration, the purification from the defilement of craving; by accomplishment in wisdom, it shows the purification from the defilement of wrong view. Or by abandoning by substitution, their transcendence of the realms of misery is shown. By abandoning by suppression, the transcendence of the sensual element; by abandoning by eradication, the transcendence of all existence is shown - thus it should be understood.

Or in "bhāvitattāna" (of those with developed selves), here three developments should be known: development of morality, development of the mind, and development of wisdom, because development of the body is included within those. And development of morality is the beginning of practice - all this is similar to the preceding. Just as other herds of beasts do not endure the lion's roar, let alone overcome it, on the contrary the lion's roar itself overcomes them, even so the doctrines of those of other sects do not endure the doctrine of the elders, let alone overcome it, on the contrary the Doctrine of the Elders itself overcomes them. What is the reason for this? Because it proceeds as "all activities are impermanent, all activities are suffering, all phenomena are non-self" and "the element of Nibbāna." For it is not possible for anyone to make it otherwise according to the Teaching, because it is irreversible. But what should be said here will become clear further on. Thus here the explanation of the meaning of the first verse should be known only in brief.

In the second verse, however, this is the explanation of the meaning by way of showing the connection. Therein, wishing to announce the verses of those elders, in order to proclaim them in a common manner by name, by clan, and by virtue, "according to their names" and so on was stated. But what is not common will become clear in the respective verses themselves. Therein, "according to their names" means of whatever names, known by their appellations in the manner of Subhūti, Mahākoṭṭhika, and so on. This is the meaning. "According to their clans" means of whatever clans, known by whatever birth through the designation of family in the manner of Gotama, Kassapa, and so on. This is the meaning. "Dwelling in the Teaching" means those of such dwelling in the Teaching, not stopping at the mere mastery of the scriptures, having become dwellers in attainment as appropriate, they dwelt. This is the meaning. Or alternatively, "dwelling in the Teaching" means those of such teachings and such dwellers, possessing such qualities as morality and so on, constantly abiding in the divine abiding and so on, and of such abidings. This is the meaning. "According to their inclinations" means of such disposition, whichever disposition among the disposition of faith and the disposition of wisdom, or in whatever way inclined towards Nibbāna through the door of emptiness and so on - thus "according to their inclinations." For it has been said: "Inclined to Nibbāna, mental corruptions come to an end." And both of these should be understood by way of the preliminary part. For the aforesaid inclining is only before the attainment of arahantship, not after. Therefore the Blessed One said -

"Whoever is faithless and knows the uncreated, and is a cutter of connection" and so on.

Or the reading is "according to their liberation," the meaning being whichever kind of liberation among liberation by wisdom and liberation on both sides. "Wise" means possessing wisdom of three kinds: the wisdom of conception with three roots, the wisdom of application, and the wisdom of meditation - thus wise with even threefold wisdom. "Dwelt" means by that very quality of being wise, they lived in comfortable abiding with whatever was obtained. "Untiring" means not lazy; the meaning is those who are industrious according to their strength in the practice for one's own welfare and in the practice for the welfare of others.

And here, by the mention of name and clan, he shows the state of those elders being openly known. By the mention of dwelling in the Teaching, he shows accomplishment in morality and accomplishment in concentration. By this "according to their inclinations, wise," accomplishment in wisdom. By this "untiring," he shows accomplishment in energy, which is the cause of accomplishment in morality and so on. By this "according to their names," he shows their state of being known by their proclaimed names. By this "according to their clans," the arising of the achievement of clan as faith-followers and Teaching-followers; by "dwelling in the Teaching" and so on, the arising of the achievement of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; by this "untiring," he shows the practice for the welfare of others of those thus established in the achievement of their own welfare.

Or alternatively, "according to their names" - this is the showing of the names received from their teachers of those elder monks, because of the mere expounding of their designations. "According to their clans" - this is the showing of their state as sons of good family, because of the expounding of their family designation. By that, he shows their state of having gone forth through faith. "According to their dwelling in the teaching" - this is the showing of the achievement of conduct, because of illustrating the state of being endowed with morality, restraint and so on. "According to their inclinations, the wise ones" - this is the showing of their achievement of true knowledge, because of the illustration of the achievement of the knowledge that has the elimination of mental corruptions as its final goal. "Untiringly" - this is the showing of the means of achievement of the accomplishments in true knowledge and conduct. Or, by this "according to their names," he shows just their well-known name itself. But by this "according to their clans," he shows the achievement of the latter pair of wheels. For the arising of the achievement of the clan of a faith-follower or a Teaching-follower does not come to be for one who has not rightly directed himself and who has not made merit in the past. By this "according to their dwelling in the teaching," he shows their achievement of the former pair of wheels. For such distinctions of virtue do not come to be for one dwelling in an unsuitable place and devoid of the decisive support of good persons. By this "according to their inclinations," he shows the conjunction with the accomplishment of hearing the Good Teaching. For without the utterance of another, the penetration of the truths does not come to be for disciples. By this "the wise ones, untiringly," he shows the unfailing cause of the aforesaid distinction of virtue, because of showing the undertaking of the true method.

Another method - Here in "according to their clans," by the expounding of the clan, he shows the accomplishment in wise attention of those elder monks, because wise attention comes to be for one accomplished in the aforesaid clan. Here in "according to their dwelling in the teaching," by the taking up of dwelling in the teaching, he shows the accomplishment of hearing the Good Teaching, because of the absence of that without hearing the Good Teaching. By this "according to their inclinations," he shows the practice in conformity with the Teaching that has reached its summit. By this "the wise ones," the state of acting with full awareness everywhere. By this "untiringly," he shows the untiring state in the practice that brings welfare and happiness to others, for those who stand having fulfilled the achievement of personal welfare by the method stated. Likewise, by this "according to their clans," their accomplishment of going for refuge is shown, because of the expounding of the clan of a faith-follower. By this "according to their dwelling in the teaching," the aggregate of concentration preceded by the aggregate of morality is shown. By this "according to their inclinations, the wise ones," the aggregate of wisdom and so on. Going for refuge is the beginning of the qualities of a disciple, concentration is the middle, wisdom is the final goal - thus by showing the beginning, middle and final goal, all the qualities of a disciple are shown.

But such a splendour of virtue was attained by them through whatever right practice; to show that, "having seen with insight here and there" and so on was stated. "Here and there" means in those various secluded lodgings such as forests, tree-roots, mountains and so on. Or "here and there" means at each and every time of inspired utterances and so on. "Having seen with insight" means having clearly seen. Having accomplished the purification of view and the purification by overcoming uncertainty through the determination of mentality-materiality and the discernment of conditions, having attained the fifth purification by the method of exploration of material groups and so on, having aroused zeal in insight by way of reaching the summit of the purification of the practice of knowledge and vision; "having touched" means having reached, having realised. "The imperishable state" means Nibbāna. For that, because of its own nature of not passing away, and because of being the cause of non-passing away for those who have attained it, there is no passing away herein - thus "imperishable." And it is called "state" because of its nature of being unmixed with conditioned phenomena and because it should be proceeded towards by those who desire it. "The end of what was done" means the end of what was done. For the noble path that was attained by them is called "done" because of having been produced by its own conditions. But the fruition that is the final goal of that is intended as "the end of what was done." That end of what was done is the highest fruition. Or, conditioned phenomena are called "done" because of being done by conditions, because of being produced; Nibbāna is "the end of what was done" because of being the escape from that. That is the end of what was done. "Reviewing" means looking at the practice through the knowledge and vision of liberation, reviewing the noble fruition and Nibbāna thus: "Indeed this noble fruition has been attained by me through the attainment of the noble path; the unconditioned element has been attained." Or, by way of the penetration of the truths, whatever is the sixteenfold function beginning with full understanding that is to be done by a noble one - because of having been accomplished, because of having been brought to completion by one established in the highest fruition, it is called "done"; reviewing that which was thus done. By this, the reviewing of abandoned mental defilements is shown. But by the former method, the other reviewings - thus nineteen reviewings are shown.

"This meaning" - here, "this" is said having made the entire meaning of the verses of the elder monks and elder nuns near and evident, by virtue of its turning over in the higher intelligence of himself and the other great elders who were compilers of the scriptures assembled there. "Meaning" means the meaning that is applicable to oneself and applicable to others, connected with the mundane and supramundane, being stated by the verses beginning with "my hut is thatched" and so on. "They spoke" means they said by way of verse composition; the explanation is: "those explanatory verses of those with developed selves, applicable to oneself, now being stated by me - listen." And those great elders, thus speaking, by their verses that make known their own right practice, through making manifest the Dispensation as exclusively leading to liberation, urge others too therein to right practice - this meaning the Venerable Treasurer of the Teaching explains; and thus explaining, he shows that the praise of them by these verses and the placing of those verses as the source of their utterance is entirely fitting - thus it should be seen.

The commentary on the origin verses is concluded.

1.

The Book of the Ones

1.

The First Chapter

1.

Commentary on the Verses of the Elder Subhūti

1. Now the explanation of the meaning of the Elders' verses proceeding in the manner beginning with "My hut is thatched" follows. This explanation of the meaning, since when given after having made known the origin of each and every verse, becomes clear and easily understood. Therefore, having made known the origin in each case, we shall give the explanation of the meaning.

Therein, what is the origin of the verse "My hut is thatched"? It is said - It is said that a hundred thousand cosmic cycles from now, when the Blessed One Padumuttara, the Protector of the World, had not yet arisen, in a city named Haṃsavatī, one son was born to a certain wealthy brahmin. They gave him the name "the young man Nanda." He, having come of age, having learnt the three Vedas, not seeing any substance therein, together with forty-four thousand young men who were his retinue, having gone forth in the going forth of sages at the foot of a mountain, produced the eight attainments and the five direct knowledges. He also taught the meditation subject to his pupils. They too, before long, became attainers of meditative absorption.

Now at that time the Blessed One Padumuttara, having arisen in the world, dwelling near the city of Haṃsavatī, one day towards the break of dawn, surveying the world, having seen the decisive support for arahantship of the matted-hair ascetic pupils of the ascetic Nanda, and the aspiration of the ascetic Nanda who was endowed with two factors for the position next to that of a disciple, right early, having attended to his toilet, in the earlier period of the day, having taken his bowl and robes, without addressing anyone else, like a lion becoming a solitary wandering ascetic, when the pupils of the ascetic Nanda had gone for the purpose of gathering fruits, while the ascetic Nanda was watching, thinking "Let him know my state of Buddhahood," having descended from the sky, he stood firm on the earth. The ascetic Nanda, having seen both the majestic power of the Buddha and the fulfilment of the marks, having considered the texts on the marks, "One endowed with these marks, if dwelling in a house, becomes a king, a universal monarch; if going forth, he becomes an omniscient Buddha, one who removes the veil in the world. This thoroughbred of men is without doubt a Buddha" - having known this, having gone out to meet him, having paid homage with the fivefold prostration, having prepared a seat, he gave it. The Blessed One sat down on the prepared seat. The ascetic Nanda too, having taken a seat befitting himself, sat down to one side.

At that time, forty-four thousand matted-hair ascetics, having taken increasingly superior and nourishing various fruits, having arrived at the teacher's presence, looking at the seats where the Buddha and the teacher were sitting, said - "Teacher, we have been going about thinking 'There is no one in this world greater than you,' but this person is greater than you, I think." The ascetic Nanda said "Dear ones, what are you saying? Do you wish to compare Mount Sineru, sixty-eight hundred thousand yojanas in height, with a mustard seed? Do not compare me with an omniscient Buddha." Then those hermits, thinking "If this one were inferior, our teacher would not bring such a comparison; how great indeed is this thoroughbred of men!" fell at his feet and paid homage with their heads. Then their teacher said - "Dear ones, we have no gift befitting the Buddhas, and the Blessed One has come here at the time for the alms round; therefore we shall give a gift according to our strength. Whatever superior various fruits you have brought, bring them" - having said this, having had them brought, having washed his hands, he himself placed them in the Tathāgata's bowl. As soon as the Teacher had accepted the various fruits, deities infused divine nutriment. The hermit himself filtered even the water and gave it. Then, when the meal duty had been completed and the Teacher was seated, having summoned all the pupils, he sat speaking memorable talk in the Teacher's presence. The Teacher thought "Let the Community of monks come." The monks, having known the Teacher's mind, about a hundred thousand who had eliminated the mental corruptions, having come and having paid homage to the Teacher, stood to one side.

The ascetic Nanda addressed his pupils - "Dear ones, even the seat where the Buddha is sitting is low, and there is no seat even for a hundred thousand ascetics. Today it is fitting for you to make a lofty offering of honour to the Blessed One and the Community of monks. Bring flowers endowed with beauty and fragrance from the foot of the mountain." Because the domain of supernormal power is incomprehensible, in just a moment, having brought flowers endowed with beauty and fragrance, they prepared a flower seat measuring one yojana for the Buddha. For the chief disciples it was three leagues, for the remaining monks it was of various sizes beginning with half a yojana, and for the most junior of the Community it was one usabha in extent. When the seats had been thus prepared, the ascetic Nanda, standing before the Tathāgata with joined palms raised, said "Venerable sir, for my welfare and happiness for a long time, please ascend this flower seat." The Blessed One sat down on the flower seat. When the Teacher had thus sat down, having known the Teacher's indication, the monks sat down on their own respective bowl-seats. The ascetic Nanda, having taken a great flower umbrella, stood holding it over the Tathāgata's head. The Teacher, thinking "May this honour of the hermits be of great fruit," entered upon the attainment of cessation. Having known the state of the Teacher having entered upon the attainment, the monks too entered upon the attainment. While the Tathāgata sat having entered upon cessation for seven days, the pupils, when the time for the alms round arrived, having consumed forest roots, fruits and berries, at the remaining time stood with joined palms raised towards the Buddhas. But the ascetic Nanda, without even going on the alms round, holding the flower umbrella, spent the seven days with just rapture and happiness.

The Teacher, having emerged from cessation, commanded one disciple endowed with two factors, namely the factor of dwelling without conflict and the factor of being worthy of offerings, saying "Give the thanksgiving for the flower seat to the group of sages." He, with a satisfied mind like a great warrior who has obtained great gain from a wheel-turning monarch, standing in his own domain, having contemplated the three Canons of the Buddha's teaching, gave the thanksgiving. At the conclusion of his teaching, the Teacher himself taught the Teaching. At the conclusion of the teaching, all forty-four thousand ascetics attained arahantship. The Teacher stretched out his hand saying "Come, monks." At that very moment their hair and beards disappeared. The eight requisites were as if fastened upon their bodies; like elders of sixty rains retreats, they surrounded the Teacher. But the ascetic Nanda, due to his distracted mind, did not attain any distinction. It is said that from the very time he began to hear the Teaching in the presence of that elder who dwelt without conflict, the thought arose: "Oh, may I too in the future obtain the charge obtained by this disciple in the Dispensation of a Buddha who will arise." He, by that reflection, was unable to achieve the penetration of path and fruition. But having paid homage to the Tathāgata and standing before him, he said - "Venerable sir, the monk by whom the thanksgiving for the flower seat was given to the group of sages, who is he by name in your Dispensation?" "This is the monk who has attained the foremost position in the factor of dwelling without conflict and the factor of being worthy of offerings." "Venerable sir, this honour that was made by me holding the flower umbrella for seven days - by that aspiration I do not aspire to any other achievement; but in the future, may I become a disciple endowed with two factors like this elder in the Dispensation of a Buddha" - thus he made the aspiration.

The Teacher, thinking "Will this ascetic's aspiration succeed indeed?" having sent forth the knowledge of future events and looking, having passed beyond a hundred thousand cosmic cycles, having seen that it would succeed, said to the ascetic Nanda - "This aspiration of yours will not be in vain. In the future, having passed beyond a hundred thousand cosmic cycles, a Buddha named Gotama will arise; it will succeed in his presence" - having said this, having spoken a talk on the Teaching, surrounded by the community of monks, he plunged into the sky. The ascetic Nanda, until he had passed beyond the range of vision, raising joined palms with reference to the Teacher and the community of monks, stood. He afterwards, from time to time, having approached the Teacher, heard the Teaching. Having died with his meditative absorption not fallen away, he was reborn in the Brahma world. But having passed away from there, for another five hundred births too, having gone forth, he was a forest dweller. In the time of the Fully Self-Enlightened One Kassapa too, having gone forth, having become a forest dweller, he fulfilled the going-and-returning duty. It is said that there are none who attain the state of a great disciple without fulfilling this duty. The going-and-returning duty, however, should be understood according to the method stated in the commentaries of the scriptures. He, having fulfilled the going-and-returning duty for twenty thousand years, having died, was reborn in the sensual-sphere heavenly world, in the realm of the Thirty-three. For this was said in the Apadāna -

Thus the Venerable Elder Subhūti spoke these verses.

But thus, having experienced divine success by way of arising again and again in the Tāvatiṃsa realm, having passed away from there, having been many hundreds of times a wheel-turning monarch and a regional king in the human world, having experienced lofty human success, then in the time of our Blessed One, he was reborn in Sāvatthī in the house of the millionaire Sumana as the younger brother of Anāthapiṇḍika. His name was "Subhūti."

And at that time our Blessed One, having arisen in the world, having set in motion the excellent wheel of the Teaching, having gone gradually to Rājagaha, benefiting the world there by the acceptance of the Bamboo Grove and so on, was dwelling in dependence on Rājagaha in the Cool Grove. Then the millionaire Anāthapiṇḍika, having taken his trading goods from Sāvatthī, having gone to the house of the Rājagaha millionaire who was his friend, having heard of the arising of a Buddha, having approached the Teacher dwelling in the Cool Grove, having become established in the fruition of stream-entry at the very first sight, having requested the Teacher to come to Sāvatthī, then having established monasteries along the forty-five yojana road at every yojana at a cost of a hundred thousand each, having bought in Sāvatthī the pleasure ground of Prince Jeta, measuring eight karīsas by the royal measure, by covering the ground with crores of gold coins, having had a monastery built there for the Blessed One, he gave it. On the day of the acceptance of the monastery, this householder Subhūti, having gone together with the millionaire Anāthapiṇḍika, while listening to the Teaching, having gained faith, went forth. He, having received full ordination, having mastered the two matrices, having had a meditation subject explained, practising the ascetic duty in the forest, having developed insight with the meditative absorption through friendliness as its foundation, attained arahantship. He, while teaching the Teaching, since he teaches the Teaching without personal reference, having made it unrestricted according to the procedure taught by the Teacher. Therefore he became known as the foremost of those dwelling without conflict. Walking for almsfood, at each house having attained the meditative absorption through friendliness and having emerged from it, he accepts almsfood, thinking "Thus it will be of great fruit for the donors." Therefore he became known as the foremost of those worthy of offerings. Therefore the Blessed One said - "This is the foremost, monks, of my disciples who are monks, of those dwelling without conflict, that is to say, Subhūti; of those worthy of offerings, that is to say, Subhūti." Thus this great elder, having become established in arahantship, having reached the summit of the fruit of the perfections fulfilled by himself, having become well-known and distinguished in the world, wandering on a journey through the countryside for the welfare of many people, gradually went to Rājagaha.

King Bimbisāra, having heard of the elder's arrival, having approached, having paid homage, having said "Dwell right here, venerable sir," having departed saying "I shall have a dwelling place made," forgot. The elder, not obtaining lodging, spent the time in the open air. Due to the elder's power, the rain god did not rain. The people, troubled by the lack of rain, raised an outcry at the gate of the king's dwelling. The king, investigating "For what reason indeed does the rain god not rain?" having thought "It seems it does not rain because of the elder's dwelling in the open air," having had a leaf hut built for him, having said "Dwell in this leaf hut, venerable sir," having paid homage, departed. The elder, having entered the hut, sat cross-legged on the grass mat. But at that time the rain god sprinkled only little by little, and did not send down proper showers. Then the elder, wishing to remove the people's fear of drought, declaring the absence of danger to himself both internal and external -

1.

He spoke a verse.

Therein, the word "channa" firstly occurs in the sense of suitable in such passages as "That girl is suitable for this boy" and "Not proper, not fitting" and so on. In such passages as "Six indeed, Phagguna, of the sense bases of contact" and so on, it is in a specific number distinguished by expression. In such passages as "What is covered rains upon, what is opened does not rain upon" and so on, it is in the sense of covering. In such passages as "What shall I do for you, not being covered" and so on, it is in the sense of wearing inner and outer robes; in such passages as "The Venerable Channa engages in misconduct" and so on, it is in the sense of a regulation. In such passages as "Completely covered, entirely wrapped round, the hut is thatched, the fire is kindled" and so on, it is in the sense of roofing with grass and so on. Here too it should be seen in the sense of roofing with grass and so on. Therefore, thatched with grass or leaves so that it does not rain through, there is no falling of rainwater, it is not rained upon - thus the meaning is properly covered.

The word "me" occurs in the instrumental sense in such passages as "With difficulty have I attained this, enough now to proclaim it" and so on; the meaning is "by me." In such passages as "For me, venerable sir, let the Blessed One teach the Teaching in brief" and so on, in the dative sense; the meaning is "to me." In such passages as "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta" and so on, it occurs in the genitive sense. Here too it should be seen in the genitive sense; the meaning is "my." Although for those who have eliminated the mental corruptions there is nothing whatsoever to be cherished as "mine," because of the state of being untainted by worldly phenomena, yet by way of popular convention, even for them there is merely the conventional expression "I" and "mine." Therefore the Blessed One said - "How might my disciples become heirs in the Teaching, not heirs in material gains."

"Hut" however is said of the mother's womb, the material body, and also a shelter roofed with grass and so on. For thus -

In such passages as these, the mother's womb is called "hut."

In such passages as these, it is the material body consisting of the collection of hair and so on. In such passages as "The sister of the Blessed One Kassapa's hut is being rained upon" and "A hut is either plastered inside or plastered outside" and so on, it is a shelter roofed with grass. Here too that very same should be understood, because a hermitage is intended. For "kuṭi" itself is "kuṭikā"; an inconspicuous hut is called "kuṭikā."

The word "sukha" however occurs in the sense of pleasant feeling in such passages as "Having turned one's back on happiness and suffering, and previously on pleasure and displeasure" and so on. In such passages as "Pleasant is the arising of Buddhas, pleasant is the teaching of the Good Teaching" and so on, it is in the sense of the root of happiness. In such passages as "This, monks, is a designation for happiness, that is to say, merits" and so on, it is in the sense of a cause of happiness. In such passages as "Because, Mahāli, matter is pleasant, affected with pleasure, overwhelmed by pleasure" and so on, it is in the sense of a pleasant object; in such passages as "These, Cunda, are pleasant abidings in the present life in the Noble One's discipline" and so on, it is in the sense of freedom from affliction. In such passages as "Nibbāna is the highest bliss" and so on, it is used in the sense of Nibbāna. In such passages as "To such an extent, monks, it is not easy by description to reach how pleasant the heavens are" and so on, it is in the sense of a condition for happiness. In such passages as "Conducive to higher states, resulting in happiness, leading to heaven" and so on, it is in the sense of desirable; the meaning is dear and agreeable. Here too it should be seen in the sense of desirable or as a condition for happiness. For that hut, having been prepared with an agreeable state both inside and outside, is called "pleasant" because of the comfort of dwelling. Likewise, because of being neither too cold nor too hot, through the connection with the achievement of a pleasant climate, it is a condition for bodily and mental happiness.

"Sheltered from the wind" (nivātā) means without wind; because the door-bolt is fastened and the windows are shut, it is free from the danger of wind - this is the meaning. This is an explanation of the pleasantness of that hut. For in a windy lodging, an agreeable climate is not obtained; in a windless one, it is obtained. "Rain" (vassa) means rain down, send down proper showers. "O sky" (deva) - this word "deva" occurs in the sense of a conventional god, a warrior noble, in such passages as "These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief; here, Sire, arouse desire, have longing for life" and so on. In such passages as "The gods ruled by the four great kings are beautiful and abounding in happiness" and so on, it is in the sense of gods by rebirth. In such passages as "To that god of gods, the teaching of the All-Seeing One" and so on, it is in the sense of gods by purification. For when the state of being a super-god of the Blessed One, who is a god by purification, is stated, that of the others is stated as well. In such passages as "When the sky is clear and free from clouds" and so on, it is in the sense of space. In such passages as "And the rain god does not send down proper showers from time to time" and so on, it is in the sense of a rain cloud or the Rain-God. Here too it should be seen in the sense of a rain cloud or the Rain-God. For by saying "rain" the elder addresses it as one commanding. "As you please" (yathāsukhaṃ) means according to your liking. By your raining there is no external danger for me, therefore rain as you wish - thus he speaks showing compassion for beings who depend on rain.

Now, showing the absence of internal danger, he said beginning with "mind" (citta). Therein, "my mind is well concentrated" means my mind is well, exceedingly, rightly, completely placed upon the object with unified focus. And that indeed not merely by the suppression of the hindrances and so on; But rather liberated, distinctly liberated from all fetters included in the lower and higher fetters, from all mental defilements, by way of abandoning through eradication and by way of abandoning through tranquillisation, having abandoned them, it stands firm - this is the meaning. "Ardent" means energetic. Having become one putting forth strenuous energy for the purpose of fruition attainment, by way of undertaking insight, and for the purpose of pleasant abiding in the present life, I dwell, I sustain my individual existence through the divine abiding and so on, but not for the purpose of abandoning mental defilements, because there is nothing left to be abandoned - this is the intention. Showing "Just as by the absence of external danger, O sky, I have engaged you in raining, so too by the absence of internal danger," he said again "rain, O sky."

Another method: "thatched" (channā) means covered, shut. "Hut" (kuṭikā) means individual existence. For it occurs as "body" (kāya) in such passages as "For a person of many constituents, a combination, hindered by ignorance, monks, associated with craving, thus this body has arisen, and externally mentality-materiality" and so on. It occurs as "boat" (nāvā) in such passages as "Bail out, monk, this boat, bailed out it will go lightly for you" and so on. It occurs as "house" (gaha) in such passages as "House-builder, you have been seen, the peak of the house is demolished" and so on. It occurs as "cave" (guhā) in such passages as "A being attached in the cave, covered over by many things, a man standing, sunk in delusion" and so on. It occurs as "chariot" (ratha) in such passages as "Faultless, with white covering, with one spoke, the chariot rolls on" and so on. It occurs as "house" (geha) in such passages as "You will not build a house again" and so on. It occurs as "hut" (kuṭī) in such passages as "My hut is unveiled, my fire is quenched" and so on. Therefore here too it is called "hut" (kuṭikā). For individual existence is called "hut" (kuṭikā) just as a hut named "house" is obtained dependent on timber and so on, so too it is obtained dependent on what is designated as bones and so on, the earth element and so on, contact and so on, and also because it is the dwelling place of the monkey of consciousness. As he said -

Now this hut of individuality of the elder is called "thatched" because, by way of the three covered and eight doors of non-restraint, that which is penetrated and flooded with lust and so on is restrained by wisdom, properly shut. Therefore the Blessed One said - "I speak of the restraint of streams, by wisdom they are closed." By the method stated, because of being thatched, through the absence of defilement and suffering and through being endowed with spiritual happiness, it is pleasant, having attained happiness; and for that very reason it is sheltered from the wind, being of humble conduct through the destruction of conceit, vanity, obstinacy, and vehemence. And this method, showing "this is not accomplished for me by the mere restraint of defiling mental states, but rather through the concentration of the highest path, by the state of well-concentrated mind, and through the wisdom of the highest path, by the state of mind liberated from all mental fetters," he said "my mind is well concentrated, liberated." And being thus, thinking "now I have done what was to be done," I am not one living at ease; rather, I dwell ardent, zealous in bringing about the welfare and happiness of the world with its gods, and even at the time of the alms round, I dwell from house to house by means of the divine abiding alone. Therefore you too, O sky, O Rain-God, whether out of desire to do what is dear to me or out of compassion for beings who depend on rain, rain, send down proper showers - thus the meaning here should be understood.

And here, by this "my hut is thatched, pleasant, sheltered from the wind," the elder shows his own training in higher morality, comprising both mundane and supramundane aspects. By this "my mind is well concentrated," the training in the higher consciousness. By this "liberated," the training in higher wisdom. By this "I dwell ardent," the pleasant abiding in the present life. Or alternatively, by this "my hut is thatched, pleasant, sheltered from the wind," he shows the signless abiding, because of illustrating the removal of the sign of permanence and so on by means of closing off the rain of mental defilements. By this "my mind is well concentrated," the desireless abiding. By this "liberated," the emptiness abiding. By this "I dwell ardent," the means of achievement of those three abidings. Or by the first, the abandoning of hate; by the second, the abandoning of lust; by the third, the abandoning of delusion. Likewise, by the second, or by the first and second, he shows the achievements of dwelling in the Teaching. By the third, the achievements of liberation. By this "I dwell ardent," it should be seen that he shows the state of being not lazy in the practice for the welfare of others.

Thus, because the dwelling in the Teaching and so on stated in the verse "according to their names" have been shown by this verse, in order to show the name among the name and clan that were not shown therein, "thus indeed" and so on was said. For those elders who are well-known by name only, they will be shown by name; those who are well-known by clan only, by clan; those who are well-known in both ways, by both. But this elder was distinguished by name, not so by clan; therefore "thus indeed the Venerable Subhūti" was said. Therein, "thus" means this manner; the meaning is "in this way." "Sudaṃ" is "su" and "idaṃ"; the elision of the vowel "i" is due to euphonic conjunction. "Su" is merely a particle; the explanation is: "this verse." "Venerable" - this is a term of endearment, a term of respect and deference. "Subhūti" is the declaration of his name. For he was good-looking and pleasing by the achievement of his bodily form, and also by the achievement of his virtues. Thus, because of being endowed with beautiful splendour of bodily limbs and splendour of the achievement of morality and so on, the elder became known as Subhūti, through the connection with firm virtues such as the substance of morality. "Spoke" means he said. But why do these great elders make known their own virtues? Having reviewed the supramundane state - never before attained during this long period of time, supremely profound, exceedingly peaceful, sublime - attained by themselves, the noble ones who are supremely of few wishes make known their own virtues by way of inspired utterances aroused by the force of rapture, and by way of making manifest the nature of the Dispensation as leading to liberation; just as the Lord of the World makes known his own virtues according to the disposition of those capable of being enlightened, saying "the Tathāgata, monks, endowed with the ten powers, confident with the four grounds of self-confidence" and so on - thus this is the elder's verse of declaration of final knowledge.

Of the Paramatthadīpanī, the Exposition of the Verses of the Elder Monks

The commentary on the verses of the Elder Subhūti is concluded.

2.

Commentary on the Verses of the Elder Mahākoṭṭhika

2. "Calmed" is the verse of the Venerable Elder Mahākoṭṭhika. What is its origin? This elder too, in the time of the Blessed One Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, having attained discretion, by the elapse of his mother and father, having established the household, living the household life, one day, at the time of the teaching of the Teaching by the Blessed One Padumuttara, having seen the residents of the city of Haṃsavatī with scents, garlands and so on in their hands, going to wherever the Buddha was, wherever the Teaching was, wherever the Community was, slanting towards that, sloping towards that, inclining towards that, having gone together with the great multitude, having seen the Teacher establishing a certain monk in the foremost position among those who had attained analytical knowledge, having thought "This one, it is said, is the foremost of those who have attained analytical knowledge in this Dispensation. Oh, may I too in the Dispensation of a Buddha become the foremost of those who have attained analytical knowledge just like this one," at the conclusion of the Teacher's teaching, when the assembly had risen, having approached the Blessed One, he invited him saying "Venerable sir, please accept almsfood from me tomorrow." The Teacher accepted. He, having paid respect to the Blessed One, having circumambulated him keeping him on his right, having gone to his own dwelling, having decorated the sitting place for the Buddha and the community of monks for the whole night with garlands of scents, strings of garlands and so on, having had superior solid and soft food prepared, after that night had passed, at his own dwelling, having fed the Blessed One attended by a hundred thousand monks with a meal of fragrant rice accompanied by various rice gruel and sweet-meats, with lentil curry and vegetables of various flavours, at the conclusion of the meal, he thought - "I aspire to a great position of rank. But it is not fitting for me to aspire to that position of rank having given a gift for just one day. Having given gifts for seven days in succession, I shall aspire." He, having given great gifts for seven days in just that manner, at the conclusion of the meal, having had the cloth storehouse opened, having placed the finest, subtle cloth sufficient for the three robes at the feet of the Buddha, and having given the three robes to the hundred thousand monks, having approached the Tathāgata, having said "Venerable sir, that monk who was established by you in the foremost position at the end of the seventh day from now, may I too, like that monk, having gone forth in the Dispensation of a Buddha who will arise in the future, become the foremost of those who have attained analytical knowledge," having lain down at the feet of the Teacher, he made the aspiration. The Teacher, having seen that his aspiration would succeed, declared "In the future, at the summit of a hundred thousand cosmic cycles from now, a Buddha named Gotama will arise in the world; in his Dispensation your aspiration will succeed." And this too was said in the Apadāna -

Thus he, accumulating the accumulation of merit and knowledge in this and that existence, wandering again and again among gods and humans, in this arising of a Buddha, was reborn in Sāvatthī in a wealthy brahmin family. They gave him the name "Koṭṭhika." He, having come of age, having learnt the three Vedas, having attained accomplishment in the brahminical craft, one day having gone to the Teacher's presence, having heard the Teaching, having gained faith, having gone forth, from the time of full ordination onwards, doing the work of insight, having attained arahantship together with the analytical knowledges, having become a master through practice in the analytical knowledges, whether approaching each well-known great elder and asking questions, or approaching the one of ten powers and asking questions, he asked questions only about the analytical knowledges. Thus this elder, because of having formed an aspiration there and because of mastery through practice, became the foremost of those who have attained analytical knowledge. Then the Teacher, making the Mahāvedalla Sutta the occasion, established him in the foremost position of those who have attained analytical knowledge - "This is the foremost, monks, of my disciples who are monks, of those who have attained analytical knowledge, that is to say, Mahākoṭṭhika." He, at a later time, experiencing the bliss of liberation, by way of an inspired utterance -

2.

Thus the Venerable Elder Mahākoṭṭhika spoke this verse.

Therein, "calmed" means calmed by the calming of the faculties with mind as the sixth, by making them non-indulgent. "Abstaining" means withdrawn, abstaining from all evil doing. "Speaking with wisdom" means "mantā" is called wisdom; but one who speaks having examined with that is "speaking with wisdom"; the meaning is that he speaks without ever abandoning the state of being one who speaks at the proper time and so on. Or, one who speaks by way of wise speech is "speaking with wisdom"; the meaning is that, without insulting speech, by way of his own speaking, he speaks only what is well spoken, endowed with four factors. "Unagitated" means not agitated because of not extolling oneself by way of birth and so on. Or alternatively, calmed by the appeasement of the three kinds of bodily misconduct and by complete abstinence from them; abstaining by the ceasing and abandoning of the three kinds of mental misconduct; speaking with wisdom by the non-occurrence of the four kinds of verbal misconduct and by measured speech; unagitated because of the absence of restlessness which arises on account of the sign of the threefold misconduct. But thus, established in pure morality through the abandoning of the threefold misconduct, concentrated through the abandoning of restlessness, having made that very concentration the proximate cause and having developed insight, by the succession of paths he shakes off evil qualities - he shakes off all defiling qualities that are evil in the sense of being inferior, he abandons them by way of eradication. Like what? "As the wind shakes leaves from a tree" - just as the wind shakes the withered leaf of a tree, separating it from its binding and driving it away, so one established in the aforesaid practice drives away evil qualities from one's own continuity. Thus this should be understood as also being a verse of declaration of final knowledge by way of an indirect reference on the part of the elder.

And here, by the statement of abandoning bodily and verbal misconduct, he shows purity of practice; by the statement of abandoning mental misconduct, purity of disposition. Thus, for one whose practice and disposition are pure, by this statement of the absence of restlessness, "unagitated," he shows the abandoning of the mental hindrances through their co-existence. Among these, by the purity of practice, the achievement in morality is made clear; by the purity of disposition, the discernment of qualities helpful to serenity meditation; by the abandoning of the mental hindrances, the development of concentration; by this, "he shakes off evil qualities," the development of wisdom is made clear. Thus the three trainings beginning with the training in higher morality, the teaching that is threefold in goodness, the three abandonings beginning with abandoning by substitution of opposites, the undertaking of the middle practice together with the avoidance of the two extremes, and the means for transcending the realms of misery and so on, should be extracted and applied as is fitting. By this method, the interpretation of meaning in the remaining verses too should be understood as is fitting. But in each case we shall explain only the meaning that has not been previously encountered. "Thus indeed the Venerable Mahākoṭṭhika" - this is a word of veneration, just as that regarding Mahāmoggallāna.

The commentary on the verses of the Elder Mahākoṭṭhika is concluded.

3.

Commentary on the Verses of the Elder Kaṅkhārevata

3. "See this wisdom" is the verse of the Venerable Kaṅkhārevata. What is the origin? This elder too was reborn in a wealthy brahmin family in the city of Haṃsavatī in the time of the Blessed One Padumuttara. One day, at the time of the Buddhas' teaching of the Teaching, having gone together with the great multitude to the monastery in the manner stated below, standing at the edge of the assembly, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those delighting in meditative absorption, having thought "It is fitting for me too to become such a one in the future," at the conclusion of the teaching, having invited the Teacher, having made great honour in the manner stated below, he said to the Blessed One - "Venerable sir, by this preparatory action I do not aspire to any other achievement; but just as that monk was established by you in the foremost position among meditators at the end of the seventh day from now, so may I too in the future become the foremost among meditators in the Dispensation of a Buddha" - thus he made the aspiration. The Teacher, having looked into the future, having seen that it would be accomplished, having declared "In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; in his Dispensation you will be the foremost among meditators," departed.

He, having done good deeds for as long as life lasted, having wandered in the round of rebirths among gods and humans for a hundred thousand cosmic cycles, in the time of our Blessed One, was reborn in a family of great wealth in the city of Sāvatthī. After the meal, having gone together with the great multitude going to the monastery for the purpose of hearing the Teaching, standing at the edge of the assembly, having heard the talk on the Teaching by the One of Ten Powers, having gained faith, having gone forth, having obtained full ordination, having had a meditation subject explained, doing the preliminary work for meditative absorption, having become an obtainer of meditative absorption, having made meditative absorption the foundation, he attained arahantship. He, mostly entering into the attainment that was to be entered into by the One of Ten Powers, was a master through practice in the meditative absorptions day and night. Then the Teacher established him in the foremost position among meditators: "This is the foremost, monks, of my disciples who are monks who are meditators, that is to say, Kaṅkhārevata." And this too was said in the Apadāna -

Now this great elder, having thus performed his obligations, having reviewed his own state of mind formerly afflicted by uncertainty for a long time and now completely free from uncertainty, with esteem arisen thinking "Ah, surely the power of my Teacher's teaching, by which now I have thus become free from uncertainty, with a mind internally calmed," praising the wisdom of the Blessed One, he spoke this verse "See this wisdom."

3. Therein, "wisdom" (paññā): it knows in various ways, and it informs by various ways - thus it is wisdom. It knows the various modes of the inclinations, underlying tendencies, conduct, and dispositions and so on of those amenable to instruction, and the modes in which phenomena are to be taught such as the wholesome and so on, the aggregates and so on; it penetrates according to their intrinsic nature, and it informs by those modes - this is the meaning. For the Teacher's knowledge of the Teaching is intended here; therefore he said "this." For that, having taken it as if evident, as if present, through inference by the power of the Teaching accomplished in himself, "this" was said. Or, to the extent that the Teacher's knowledge of the Teaching is grasped by the disciples through inference, to that extent the knowledge of penetration in one's own domain is also grasped through inference. Therefore the Venerable General of the Dhamma said - "Moreover, venerable sir, the inference from the teaching is known to me." "See" means he addresses without specification, having reached astonishment, or addresses his own mind itself, as the Blessed One said uttering an inspired utterance - "See this world; Many beings afflicted by ignorance, delighting in what has come to be, not freed from existences." "Of the Tathāgatas" means of the Tathāgatas in the meaning of "thus come" and so on. For he who has thus come is a Tathāgata; he who has thus gone is a Tathāgata; he who has arrived at the true characteristic is a Tathāgata; he who has fully awakened to the true phenomena as they really are is a Tathāgata; by his true seeing he is a Tathāgata; by his true speaking he is a Tathāgata; by his true acting he is a Tathāgata; in the sense of overcoming he is a Tathāgata - thus for eight reasons the Blessed One is a Tathāgata. He is a Tathāgata as one who has come to truth; he is a Tathāgata as one who has gone to truth; he is a Tathāgata as one who has gone to the true characteristic; he is a Tathāgata as one who has come to the true; he is a Tathāgata as one of such a kind; he is a Tathāgata as one who has thus proceeded; he is a Tathāgata as one who has come by the true; he is a Tathāgata by the state of having thus gone - thus also for eight reasons the Blessed One is a Tathāgata; this is the summary here. But the detail should be understood according to the method stated in the Paramatthadīpanī, the Udāna Commentary, and the Itivuttaka Commentary.

Now, in order to show the distinctive quality not shared with others of that wisdom, "like a fire" and so on was stated. "Like a fire" (yathā aggi) is a word of comparison. "Like" (yathā) is the showing of the nature of the comparison. "Blazing" (pajjalita) is the showing of the connection with the thing compared. "In the night" (nisīthe) is the showing of the time of performing the function. For the meaning here is this: Just as a fire blazing on a raised place at midnight when darkness possessed of four factors prevails stands dispelling the darkness that has spread over that area in three ways, just so one sees this wisdom of the Tathāgatas, termed the knowledge of teaching, which in every respect dispels the darkness of doubt of those amenable to instruction. Because through the beauty of instruction they give beings the light made of knowledge, they are givers of light. Because they give the very eye made of wisdom, they are givers of vision. Showing both of those as being precisely the proximate cause for the removal of uncertainty, he said "who remove the uncertainty of those who have come" - those Tathāgatas remove, by the power of their teaching completely dispel and destroy, the uncertainty, the sceptical doubt, of those amenable to instruction who have come to and approached their presence - the sixteen-based uncertainty that occurs by the method beginning with "Did I exist in the past period of time?" and the eight-based uncertainty that occurs by the method beginning with "one is uncertain about the Buddha, one is uncertain about the Teaching." However, the uncertainty termed remorse concerning the monastic discipline is disciplined precisely by the removal of that.

Another method - Just as a fire blazing in the night-time, with a brilliant net of flames, resplendent, having dispelled the darkness merely by giving radiance to those standing on a high place, making clear what is even and uneven, becomes a giver of light. But for those standing very near, making that clearly visible, because of performing the function of the eye, it is called a giver of vision; just so the Tathāgata, having dispelled the blinding darkness of delusion by the lamp of wisdom for those standing far from his body of the Teaching, those who have not yet formed aspirations, making clear what is even and uneven such as bodily misconduct and so on, becomes a giver of light; but for those standing near, those who have formed aspirations, producing the eye of the Teaching, he becomes a giver of vision. Those who, being of such nature, remove the uncertainty of even those like me who are abundant in uncertainty, who have come within the range of their speech, dispelling it through the production of the noble path - one sees the wisdom, the excellence of knowledge, of those Tathāgatas - this is the construction. Thus this is also a verse of declaration of final knowledge by the elder's making known his own overcoming of uncertainty. For this elder, even during the time of being a worldling, being scrupulous even regarding what is allowable, was known as "Kaṅkhārevata" because of the abundance of his uncertainty; afterwards, even during the time of one who has eliminated the mental corruptions, he was called in the same way. Therefore he said - "Thus the Venerable Kaṅkhārevata spoke this verse." The meaning of that has already been stated.

The commentary on the verses of the Elder Kaṅkhārevata is concluded.

4.

Commentary on the Verses of the Elder Puṇṇa

4. "One should associate only with the virtuous" is the verse of the Venerable Elder Puṇṇa. What is the origin? It is said that this one, even before the arising of Padumuttara, the One of Ten Powers, was reborn in a wealthy brahmin family in the city of Haṃsavatī, and having gradually attained discretion, when the Teacher arose in the world, one day, at the time of the Buddhas' teaching of the Teaching, having gone together with the great multitude to the monastery in the manner stated below, having sat down at the edge of the assembly, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among Dhamma preachers, having thought "It is fitting for me too to become such a one in the future," at the conclusion of the teaching, when the assembly had risen, having approached the Teacher, having invited him, having made great honour in the very manner stated below, he said thus to the Blessed One - "Venerable sir, by this preparatory action I do not aspire to any other achievement. But just as that monk was established in the foremost position among Dhamma preachers at the end of the seventh day from now, so may I too in the future become the foremost among monks who are Dhamma preachers in the Dispensation of a Buddha" - thus he made the aspiration. The Teacher, having looked into the future, having seen that his aspiration would succeed, declared: "In the future, at the summit of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; in his Dispensation, having gone forth, you will become the foremost among Dhamma preachers."

He, having done good deeds there for as long as life lasted, having passed away from there, accumulating the accumulation of merit and knowledge for a hundred thousand cosmic cycles, having wandered in the round of rebirths among gods and humans, in the time of our Blessed One, was reborn as the nephew of the Elder Aññāsikoṇḍañña in a wealthy brahmin family in a brahmin village named Doṇavatthu, not far from the city of Kapilavatthu. On his name-giving day they gave him the name "Puṇṇa." He, when the Teacher had attained the highest enlightenment and the excellent wheel of the Teaching had been set in motion, having gone gradually to Rājagaha, having gone forth in the presence of the Elder Aññāsikoṇḍañña who was dwelling in dependence on that place, having obtained full ordination, having done all the preliminary duties, devoting himself to striving, having brought the task of the gone forth one to its very summit, not going together with the maternal uncle elder to the Teacher's presence thinking "I shall go to the presence of the One of Ten Powers," having stayed behind right in the vicinity of Kapilavatthu, doing the work of wise attention, before long, having aroused zeal in insight, he attained arahantship. And this too was said in the Apadāna -

"The four analytical knowledges, etc. the Buddha's teaching has been fulfilled."

Now there were five hundred sons of good family who had gone forth in the presence of that Elder Puṇṇa. The elder, himself being an obtainer of the ten subjects of talk, exhorted them too with the ten subjects of talk. They, having stood firm in his exhortation, all attained arahantship. They, having known that the task of their going forth had reached its summit, having approached their preceptor, said - "Venerable sir, our task has reached its summit, and we are obtainers of the ten subjects of talk; now is the time for us to see the One of Ten Powers." The elder, having heard their words, thought - "The Teacher knows my obtaining of the ten subjects of talk; when I teach the Teaching, I teach without ever releasing the ten subjects of talk. If I go, all these monks will surround me and go. But it is inappropriate for me to go thus with the desire to be in a crowd to see the One of Ten Powers; let these go first and see him" - thus he said to those monks - "Friends, you go ahead and see the Tathāgata, and in my name pay homage at his feet; I too shall come by the path you have gone." Those elders, all residents of the native land of the One of Ten Powers, all ones who had eliminated the mental corruptions, all obtainers of the ten subjects of talk, having accepted the exhortation of their own preceptor, having paid homage to the elder, wandering on a journey gradually, having traversed a road of sixty yojanas, having gone to the great monastery of the Bamboo Grove at Rājagaha, having paid homage at the feet of the One of Ten Powers, sat down to one side.

Now it is habitual for the Buddhas, the Blessed Ones, to exchange friendly greetings with visiting monks - so the Blessed One, together with them - having made a sweet friendly welcome in the manner beginning with "Is it bearable, monks?" asked "And from where do you come, monks?" Then when they said "From the native land," he asked about the monk who was an obtainer of the ten topics of discussion: "Who now, monks, among the monks from the native land, among the fellows in the holy life in the native land, is thus esteemed - 'He himself is of few wishes and gives talk on fewness of wishes to the monks'?" They too reported: "Venerable sir, the Venerable Puṇṇa Mantāṇiputta." Having heard that discussion, the Venerable Sāriputta wished to see the elder. Then the Teacher went from Rājagaha to Sāvatthī. The Elder Puṇṇa too, having heard that the One of Ten Powers had come there - thinking "I shall see the Teacher," having gone, he met the Tathāgata right inside the perfumed chamber. The Teacher taught the Teaching to him. The elder, having heard the Teaching, having paid homage to the One of Ten Powers, having gone to the Blind Men's Grove for the purpose of seclusion, sat down for the day's abiding at the foot of a certain tree.

The Elder Sāriputta too, having heard of his coming, having gone looking from head to foot, having observed the opportunity, having approached him seated at the foot of that tree, having exchanged friendly greetings with the elder, asked him about the sequence of the seven purifications. The elder too, answering each question as it was asked, satisfied his mind by the simile of the relay chariots; they gave thanks for each other's well-spoken words. Then the Teacher, at a later time, seated in the midst of the community of monks, established the elder in the foremost position of those who teach the Teaching, saying "This is the foremost, monks, of my disciples who are monks, of those who teach the Teaching, that is to say, Puṇṇa." He, one day, having reviewed his own achievement of liberation, thinking "In dependence on the Teacher, both I and many other beings have been freed from the suffering of the round of rebirths; truly of great help is the association with good persons," filled with joy and happiness, by way of an inspired utterance, released by the force of rapture, spoke the verse "One should associate only with the virtuous."

4. Therein, "sabbhireva" means with good persons only. "Santo" here, however, means the noble ones such as the Buddha and others are intended. For they, having completely abandoned the qualities of the wicked, because of having reached the highest excellence in the Good Teaching and because of being surpassingly praiseworthy, are distinctively called "the peaceful, good persons." "Samāsetha" means one should sit together with, one should dwell together with. The meaning is that one should become a co-dweller by attending upon them, by listening to them, and by following what one has seen. "Paṇḍitehatthadassibhī" is praise of them. "Paṇḍā" is called wisdom; those in whom that has arisen are "paṇḍitā" (wise). For that very reason, those who see without distortion the meaning comprising one's own welfare and so on are "atthadassino" (seers of the meaning). One should associate with those wise ones who see the meaning. If one asks why? Because those virtuous wise ones, or those rightly associating with them, because of being exclusively beneficial, being worthy of reverence through path knowledge and so on, attain the meaning; great because of the greatness of virtue and because of continuity; profound because of being unfathomable and because of being the range of profound knowledge; difficult to see because of the impossibility of being seen by those with inferior desires and so on, and because of being seeable by others only with difficulty; subtle because of being difficult to see, because of having a smooth and refined intrinsic nature, and because of being the range of subtle knowledge; minute because of subtlety, thus because of having a subtle intrinsic nature - this is Nibbāna; or in the sense of being undistorted, because of having the intrinsic nature of ultimate reality, the meaning; great because of producing the noble state, because of being the cause of greatness; profound because of having a non-shallow intrinsic nature; difficult to see because it is to be seen with difficulty, it is not possible to see it easily; difficult to see because of being profound, profound because of being difficult to see - this is the four truths; especially subtle and minute is the truth of cessation - thus the wise fully attain this fourfold truth; the wise, being endowed with resolution, having aroused zeal in the meditation on the four truths as a meditation subject, rightly attain it. "Appamattā" means those who fulfil the practice of diligence through the continuous presence of mindfulness everywhere. "Vicakkhaṇā" means clever and skilful in the development of insight. Therefore "one should associate only with the virtuous" - this is the explanation. Or "paṇḍitehatthadassibhī" is an ablative expression. Because the wise, the diligent, the discerning, who have come into being as a combination of the wise and the seers of the meaning, fully attain the meaning possessing distinctions such as greatness and so on, therefore one should associate only with the virtuous of such a kind - this is the connection. Thus this was also a verse of declaration of final knowledge by the elder through the illustration of his penetration.

The commentary on the verses of the Elder Puṇṇa is concluded.

5.

Commentary on the Verses of the Elder Dabba

5. "He who was hard to tame" is the verse of the Venerable Elder Dabba. What is the origin? This one too, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having come of age, while hearing the teaching of the Teaching in the very manner stated above, having seen the Teacher establishing a certain monk in the foremost position among the appointers of lodgings, having performed the preparatory action, having aspired to that position of rank, having been declared by the Teacher, having done wholesome deeds for as long as life lasted, having transmigrated among gods and humans, he went forth at the time when the Dispensation of Kassapa, the One of Ten Powers, was declining. At that time, together with him, another six persons - thus seven monks, being of one mind, having seen others showing disrespect towards the Dispensation - "What shall we do here? Having practised the ascetic duty on one side, we shall make an end of suffering." Having tied a ladder, having climbed a high mountain peak, having said "Let those who know the strength of their own mind throw down the ladder; let those with attachment to life descend; do not be those who feel remorse afterwards," all, being of one mind, having thrown down the ladder - Having admonished one another "Be diligent, friends," having sat down in places pleasing to their minds, they began to practise the ascetic duty.

There one elder, on the fifth day, having attained arahantship, thinking "My task is accomplished; what shall I do in this place?" having brought almsfood from Uttarakuru by supernormal power, said "Friends, consume this almsfood; let the duty of going for alms be dependent on me; you do your own work." "Did we indeed, friends, when throwing down the ladder, speak thus - 'Whoever first realizes the Teaching, let him bring almsfood; having consumed what is brought by him, the rest will practise the ascetic duty'?" "There is not, friend." You obtained it by your own former cause; we too, being able, will make an end of the round of rebirths; go, you. The elder, being unable to convince them, having consumed the almsfood in a comfortable place, departed. Another elder, on the seventh day, having attained the fruition of non-returning, having passed away from there, was reborn in the Pure Abode Brahma world. The remaining elders, having passed away from there, having transmigrated among gods and humans for one interval between Buddhas, were reborn in various families. One was reborn in the king's palace in the city of Takkasilā in the Gandhāra country, one was reborn in the womb of a female wandering ascetic in the Majjhantika country, one was reborn in a householder's home in the Bāhiya country, one was born in the nuns' quarters.

But this Elder Dabba took conception in the house of a certain Mallan king in the city of Anupiya in the Mallan country. His mother died while near to giving birth; having taken the dead body to the cemetery, having placed it on a wooden funeral pyre, they set fire to it. Her abdominal membrane, heated by the force of the fire, split in two. The boy, having flown up by the power of his own merit, fell upon a certain timber post. Having taken that boy, they gave him to his grandmother. She, giving him a name, because he had obtained life having fallen on a timber post, gave him the name "Dabba." And when he was seven years old, the Teacher, surrounded by the community of monks, wandering on a journey in the Mallan country, was dwelling in the Anupiya mango grove. The boy Dabba, having seen the Teacher, having become confident by the very seeing, having become desirous of going forth, asked his grandmother "I shall go forth in the presence of the One of Ten Powers." She, saying "Good, dear," having taken the boy Dabba, having gone to the Teacher's presence, said "Venerable sir, give this boy the going forth." The Teacher gave a signal to a certain monk - "Monk, give this boy the going forth." That elder, having heard the Teacher's words, while giving the boy Dabba the going forth, taught the meditation subject of the skin pentad. The being, accomplished in former causes, one who had formed a resolution, at the moment of shaving the first round of hair, became established in the fruition of stream-entry; while the second round of hair was being shaved, in the fruition of once-returning; with the third, in the fruition of non-returning; but the shaving of all the hair and the realisation of the fruition of arahantship were neither after nor before. The Teacher, having dwelt in the Mallan country as long as he liked, having gone to Rājagaha, took up residence at the Bamboo Grove.

Therein the Venerable Dabba the Mallian, having gone to a private place, having inspected the accomplishment of his own function, wishing to apply himself to performing service for the monastic community, thought - "What if I were to prepare lodgings for the monastic community and assign meals?" He, having gone to the Teacher's presence, reported his own reflection. The Teacher, having given him applause, accepted the position of appointer of lodgings and the position of distributor of meals. Then, thinking "This Dabba, while still young, is established in a great position," he gave him full ordination at the very time of being seven years old. The elder, from the time of full ordination onwards, prepares lodgings for all the monks dwelling in dependence on Rājagaha, and assigns almsfood. His status as appointer of lodgings became well-known in all directions - "Dabba the Mallian, it is said, prepares lodgings in one place for monks of similar and like dispositions, prepares lodgings whether near or far, and leads by supernormal power those unable to go."

Then monks, both at the proper time and at the improper time - "Friend, prepare lodgings for us at Jīvaka's Mango Grove; for us at the Deer Park in Maddakucchi" - thus, having had lodgings assigned, they go watching his supernormal power. He too, having generated a mind-made body by supernormal power, having given to each elder one monk similar to himself, having gone ahead with his finger burning, having said "This is the bed, this is the chair" and so on, having prepared the lodgings, he comes back again to his own dwelling place. This is the summary here; but in detail, this story has come in the canonical text itself. The Teacher, making this very reason the occasion, at a later time, seated in the midst of the noble company, established the elder in the foremost position of the appointers of lodgings - "This is the foremost, monks, of my disciples who are monks, of the appointers of lodgings, that is to say, Dabba the Mallian." And this too was said in the Apadāna -

Now, although he was thus, by the evil deed done formerly by way of accusing one elder who had eliminated the mental corruptions, he was tormented in hell for many hundreds of thousands of years. Driven by that very rag of kamma, the monks Mettiya and Bhūmajaka, holding a misapprehension, thinking "By this one we have been caused division with the householder Kalyāṇabhattika," accused him with an unfounded charge of an offence involving expulsion. And when that legal case had been appeased by the monastic community through a verdict of innocence, this elder, out of compassion for the world, making clear his own virtues, spoke this verse "He who was hard to tame."

5. Therein, "he who" is an unspecified description; its specification should be seen by means of "he" (so). By both, he speaks of himself as if speaking of another. "Hard to tame" means difficult to tame, unable to be tamed. And this he says having reflected upon the wrong views, the wriggling mental defilements, the mind smeared with the ointment of vanity, the writhing of the faculties, and the non-calming during his own time as a worldling. "By self-control" means by the highest self-control of the highest path; for one tamed by that deserves to be called "tamed" because of the absence of needing to be tamed again, not by any other. Or alternatively, "by self-control" means tamed by the tamer, the guide of men to be tamed. "Dabba" means dabya (substance); the meaning is capable. Therefore the Blessed One said with reference to this very elder - "Indeed, Dabba, the wise do not extricate themselves thus." "Contented" means pleased through contentment with whatever requisites are obtained, through contentment with meditative absorption and attainment, and through contentment with path and fruition. "One who has crossed over uncertainty" means free from uncertainty because of the eradication by the first path alone of uncertainty with sixteen bases and with eight bases. "Victorious" means victorious because of having conquered and destroyed the entire side of defilement that is to be conquered by a thoroughbred person. "Free from fear" means one from whom fear has departed, restrained without fear, because of being altogether free from the twenty-five fears. "Dabba" again is the mentioning of the name. "Attained final Nibbāna" means there are two final extinguishments: the final extinguishment of the mental defilements, which is the Nibbāna element with residue of clinging, and the final extinguishment of the aggregates, which is the Nibbāna element without residue of clinging. Among these, here the final extinguishment of the mental defilements is intended; therefore, because the states to be abandoned have been altogether abandoned by the path, attained final Nibbāna through the final extinguishment of the mental defilements - this is the meaning. "Of established self" means of stable intrinsic nature, immovable, unshakeable by worldly adversities through the attainment of the state of such-likeness towards desirable things and so on. "Indeed" (hi) is an indeclinable particle in the sense of cause; therefore, he who formerly, having been difficult to tame, stood thus, because through being capable he was tamed by the Teacher with the highest self-control, contented, one who has crossed over uncertainty, victorious, free from fear - therefore that wise one attained final Nibbāna and precisely from that is of established self; and when he is thus, only confidence of mind should be produced, not alteration of confidence - thus the elder, having compassion for beings whose understanding needs to be guided by others, declared the final liberating knowledge.

The commentary on the verses of the Elder Dabba is concluded.

6.

Commentary on the Verses of the Elder Sītavaniya

6. "Who approached the Cool Grove" is the verse of the Venerable Elder Sambhūta. What is the origin? It is said that at the summit of one hundred and eighteen cosmic cycles from now, a Fully Self-Enlightened One named Atthadassī, having arisen in the world, delivering the world with its gods from the great flood of saṃsāra, one day approached the bank of the Ganges together with a large community of monks. At that time, this one, born in a householder's family, having seen the Blessed One there, with a gladdened mind, having approached, having paid homage, asked "Do you wish to go to the far shore, venerable sir?" The Blessed One said "We shall go." He, at that very moment, having prepared a raft of boats, brought it forward. The Teacher, having compassion for him, together with the community of monks, boarded the boat. He too, having himself boarded, having easily conveyed them to the far shore, having carried on a great giving to the Blessed One and the community of monks on the second day, having followed after them, with a confident mind, having paid homage, turned back. He, by that meritorious action, having transmigrated among gods and humans, at the summit of one hundred and thirteen cosmic cycles from now, having been reborn in a family of the warrior caste, was a king, a wheel-turning monarch, a righteous king of righteousness. He, having established beings on the path to a fortunate world, having passed away from there, ninety-one cosmic cycles ago, having gone forth in the Dispensation of the Blessed One Vipassī, having undertaken the austere practices, dwelling in a cemetery, practised the ascetic duty. Again, in the time of the Blessed One Kassapa too, having gone forth in his Dispensation together with three companions, having practised the ascetic duty for twenty thousand years, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, he was reborn as the son of a wealthy brahmin in Rājagaha. They gave him the name "Sambhūta." He, having come of age, attained accomplishment in the brahminical arts. Having gone together with three companions - Bhūmija, Jeyyasena, and Abhirādhana - to the Blessed One's presence, having heard the teaching of the Teaching, having gained faith, he went forth. With reference to whom it was said -

Then Sambhūta, having taken the meditation subject of mindfulness of the body in the Blessed One's presence, constantly dwelt in the Cool Grove. For that very reason the Venerable became known as "Sītavaniyo." And at that time the Great King Vessavaṇa, going through the sky towards the southern direction of the Indian subcontinent on some business, having seen the elder sitting in the open air attending to his meditation subject, having descended from his mansion, having paid homage to the elder, having commanded two demons "When the elder emerges from concentration, report my coming to him, and provide him with protection," departed. They, having stood near the elder, when he had withdrawn his attention and was sitting, reported to him. Having heard that, the elder, having dismissed them saying "Tell the Great King Vessavaṇa in my name: the Blessed One has established a protection called mindfulness-protection for those established in his own Dispensation; that itself protects one such as me; you be at ease in that matter; for those established in the Blessed One's exhortation there is nothing to be done by way of such protection," at that very moment, having developed insight, realised the threefold true knowledge. Thereupon Vessavaṇa, returning, having reached the elder's vicinity, having known his state of having accomplished his task by the very discernment of his facial appearance, having gone to Sāvatthī, having reported to the Blessed One, praising the elder in the Teacher's presence -

He praised the elder's virtues with this verse. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Then the Venerable Sambhūta, having seen monks going to see the Blessed One, having said "Friends, in my name pay respect with your head at the Blessed One's feet, and say thus," making known his state of not vexing his own Teacher on account of the Teaching, spoke the verse "The one who approached the Cool Grove." Those monks, having approached the Blessed One and having paid homage, conveying the message of the Elder Sambhūta, having said "The Venerable Sambhūta, venerable sir, pays respect with his head at the Blessed One's feet, and says thus," reported that verse. Having heard that, the Blessed One said "Monks, the monk Sambhūta is wise; he practised in conformity with the Teaching, and he does not vex me on account of the Teaching. Its meaning was reported to me by Vessavaṇa."

6. Now those monks reported to the Teacher the verse "The one who approached the Cool Grove" spoken by the Elder Sambhūta. Therein, "Cool Grove" means a great fearsome cemetery grove so named near Rājagaha. "Approached" means he went by way of dwelling. By this he shows a dwelling place suitable for one gone forth, permitted by the Blessed One. "Monk" means a monk because of seeing the danger of the round of rebirths and because of having broken the mental defilements. "Alone" means without a companion; by this he shows bodily seclusion. "Content" means satisfied. By this he shows the noble lineage characterised by contentment with the four requisites. "With concentrated mind" means one whose mind is concentrated by concentration distinguished as access and absorption; by this he shows the noble lineage of delight in meditation through the door of mental seclusion as meditation. "Victorious" means one who stands having conquered the host of mental defilements that is to be conquered by one rightly practising in the Dispensation; by this he shows seclusion from clinging. "Free from horripilation" because of the departure of mental defilements which are the causes of fear; by this he shows the fruit of right practice. "Guarding" means protecting. "Mindfulness of the body" means mindfulness that has the body as its object, not relinquishing by way of developing the meditation subject of mindfulness of the body. "Resolute" means wise; this is a showing of practice with reference to the state of concentrated mind or the state of being victorious. Here this is the meaning in brief - That monk, out of regard for the happiness of seclusion, alone approached the Cool Grove, and having approached, being satisfied due to the absence of greediness, resolute, developing the meditation subject of mindfulness of the body, having made the meditative absorption thus attained the foundation, having aroused zeal in the insight that was undertaken, having become concentrated through the highest path attained and victorious, because of having performed his obligations, because of the complete departure of the causes of fear, he became free from horripilation.

The commentary on the verses of the Elder Sītavaniya is concluded.

7.

Commentary on the Verses of the Elder Bhalliya

7. "Who has dispelled" is the verse of the Venerable Elder Bhalliya. What is the origin? It is said that this one, thirty-one cosmic cycles from now, when a Buddha had not arisen, with a gladdened mind towards an Individually Enlightened One named Sumana, having given various fruits, wandering only in fortunate worlds, in the time of the Fully Self-Enlightened One Sikhī, was reborn in a brahmin family in the city of Aruṇavatī. Having heard "Two caravan leader's sons named Ujita and Ojita gave the first food to the Blessed One Sikhī when he first attained the highest enlightenment," together with his own friend, having approached the Blessed One, having paid homage, having invited him for the morrow, having carried on a great giving, they made an aspiration - "May both of us, venerable sir, become the givers of the first food to a Buddha such as you in the future." They, having performed meritorious action in this and that existence, wandering among gods and humans, in the time of the Blessed One Kassapa, were reborn as sons, brothers, of a cowherd millionaire. For many years they attended upon the Community of monks with milk-food. But in the time of our Blessed One, they were reborn as sons, brothers, of a caravan leader in the city of Pokkharavatī. Among them, the elder was named Taphussa, the younger was named Bhalliya. They, having filled about five hundred carts with goods, going for trade, when the Blessed One had first attained the highest enlightenment, having spent seven weeks with the reviewing of the liberation, happiness, and the Teaching, while he was dwelling at the foot of the rājāyatana tree in the eighth week, they were passing along the highway not far from the rājāyatana tree. At that time, even on level ground without mud or water, their carts did not move. While they were thinking "What indeed is the reason?" a deity who was a former blood-relative, showing herself among the branches of a tree, said - "Do not be afraid, this Blessed One, recently having attained the highest enlightenment, for seven weeks without food, experiencing the bliss of liberation, is now seated at the foot of the rājāyatana tree. Honour him with food, that will be for your welfare and happiness for a long time." Having heard that, they, experiencing lofty joy and pleasure, thinking "Preparing food would be a delay," having given parched corn-flour and honey-balls to the Blessed One, having gone for the twofold refuge, having obtained hair relics, they departed. For they were the first lay followers. Then, when the Blessed One had gone to Bārāṇasī, had set in motion the wheel of the Teaching, and was gradually dwelling at Rājagaha, Taphussa and Bhalliya, having come to Rājagaha, having approached the Blessed One, having paid homage, sat down to one side. The Blessed One taught them the Teaching. Among them, Taphussa, having become established in the fruition of stream-entry, remained just a lay follower. But Bhalliya, having gone forth, became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Then one day Māra showed a frightful form for the purpose of terrifying the Elder Bhalliya. He, making known his own transcendence of all fear, spoke the verse "Who has dispelled."

7. Therein, "who has dispelled" means who dispelled, cast away, abandoned, destroyed. "Of the King of Death" - death (maccu) is namely dying, the breaking up of the aggregates; and that very one, because of causing beings to follow under his own control, is a king by the meaning of lordship - thus the King of Death; of him. "Army" means ageing, disease, and so on. That is called an army because of being a constituent factor in his exercising control. Therefore, because it is great, of various kinds, and vast, he is called "the one with a great army." As he said - "For there is no bargaining with that one, Death with his great army." Or alternatively, in the meaning of killing virtuous qualities, "Death" here refers to Māra the son of a god, and sensual pleasure and so on are his army because of taking on the role of allies. And likewise he said -

"As a great flood a very weak reed bridge" means: like a reed bridge due to being devoid of substance, the army of defilement, thoroughly weak due to its exceedingly feeble nature, whoever drove away by the highest path - which is like a great flood due to the exceedingly powerful nature of the nine supramundane phenomena - victorious, free from fear, tamed, he attained final Nibbāna, of established self - this is the explanation. Having heard that, Māra, thinking "The ascetic knows me," disappeared right there.

The commentary on the verses of the Elder Bhalliya is concluded.

8.

Commentary on the Verses of the Elder Vīra

8. "He who was hard to tame" is the verse of the Venerable Elder Vīra. What is the origin? It is said that this one, ninety-one cosmic cycles from now, looked after the dwelling residence of the Blessed One Vipassī. And one day, having taken nigguṇṭhi flowers resembling sindhuvāra flowers, he venerated the Blessed One. He, by that meritorious action, wandering in the round of rebirths among gods and humans, thirty-five cosmic cycles from now, having been reborn in a family of the warrior caste, was a king named Mahāpatāpa, a universal monarch. He, exercising kingship righteously and impartially, established beings on the path to heaven. Again, in this cosmic cycle, in the time of the Blessed One Kassapa, having become a millionaire of great wealth, giving gifts to the destitute, travellers and others, he gave milk-rice to the monastic community. Thus, accumulating the accumulation of merit consisting of giving here and there, and accumulating the other for the purpose of Nibbāna, having transmigrated among gods and humans, in this arising of a Buddha, he was reborn in a minister's family of King Pasenadi in the city of Sāvatthī. They gave him the name "Vīra." He, having come of age, endowed with qualities of attained power, speed and so on that corresponded to his name, having become a hero in battle, having obtained only one son in the taking of a wife arranged by his mother and father through their insistence, being urged by a former cause, having seen the danger in sensual pleasures and in the round of rebirths, being stirred with a sense of urgency, having gone forth, striving and endeavouring, before long became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But thus, having attained arahantship, his former wife, wishing to make the elder who was spending time in the happiness of fruition attainment leave the Order, striving now and then by various methods to entice him, one day having gone to his day residence, began to display feminine wiles and so on. Then the Venerable Vīra, explaining the uselessness of her action, thinking "Wishing to entice me, like wishing to shake Sineru with the breeze of a mosquito's wing - how foolish indeed is this woman," spoke the verse "He who was hard to tame."

8. Therein, the meaning of the terms "he who was hard to tame" and so on has been stated above. But here this is merely the construal: he who formerly was hard to tame because of being unable to be tamed, to be conquered, by enemies or at the forefront of battle due to the state of being untamed by defilements, but now tamed by the highest self-control, a hero through the achievement of energy in the fourfold right striving, contented in the manner already stated, one who has crossed over uncertainty, victorious, free from horripilation, a hero named Vīra, attained final Nibbāna through the final extinguishment of the mental defilements without remainder, precisely from that of stable intrinsic nature, not to be shaken even by a hundred or a thousand such as those. Having heard that, that woman - "When my husband has thus practised, what need have I of the household life?" - being stirred with a sense of urgency, having gone forth among the nuns, before long became a possessor of the threefold true knowledge.

The commentary on the verses of the Elder Vīra is concluded.

9.

Commentary on the Verses of the Elder Pilindavaccha

9. "Welcome" is the verse of the Venerable Elder Pilindavaccha. What is the origin? It is said that this one, in the time of the Buddha Padumuttara, was reborn in a family of great wealth in the city of Haṃsavatī, and in the very manner stated above, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position by virtue of being dear and agreeable to the deities, having aspired to that position of rank, having done wholesome deeds for as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Sumedha, having been reborn in the human world, when the Blessed One had attained final Nibbāna, having made offerings at the Teacher's stupa and having carried on a great gift to the Community, having passed away from there, wandering in the round of rebirths among gods and humans, when a Buddha had not arisen, having become a wheel-turning monarch, having established the great multitude in the five precepts, he made them destined for heaven. He, even when our Blessed One had not yet arisen, was reborn in a brahmin household in Sāvatthī. They gave him the name "Pilinda." But "Vaccha" was his clan. Therefore he afterwards became known as "Pilindavaccha." But due to the abundance of religious emotion towards the round of rebirths, having gone forth into the going forth of a wandering ascetic, having accomplished a science called the Lesser Gandhāra, having become one who travels through the sky and a knower of others' minds by that science, he dwells at Rājagaha, having attained the highest gain and the highest fame.

Then when our Blessed One, having fully awakened, gradually reached Rājagaha, from that time onwards, by the power of the Buddha, that science of his did not succeed, did not accomplish its function. He thought - "I have heard this from teachers and teachers' teachers when they speak: 'Where the Greater Gandhāra science prevails, there the Lesser Gandhāra science does not succeed.' But from the time of the ascetic Gotama's arrival, this science of mine does not succeed. Without doubt the ascetic Gotama knows the Greater Gandhāra science. What if I were to attend upon him and learn that science in his presence?" He, having approached the Blessed One, said this - "I, Great Ascetic, wishing to learn a certain science in your presence, grant me the opportunity." The Blessed One said "Then go forth." He, thinking "The going forth is the preliminary work for the science," went forth. The Blessed One, having taught him the Teaching, gave him a meditation subject suitable to his temperament. He, through the achievement of decisive support, before long, having developed insight, attained arahantship. But those deities who, in a previous birth, having stood firm in his instruction, were reborn in heaven, in dependence on that gratitude, with esteem arisen, attend upon the elder morning and evening and then go. Therefore the elder attained the foremost position by virtue of being dear and agreeable to the deities. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Thus, because of the state of being exceedingly to be held dear by the deities, the Blessed One established this elder in the foremost position by virtue of being dear and beloved to the deities - "This is the foremost, monks, of my disciples who are monks, of those dear and beloved to the deities, that is to say, Pilindavaccha." He, one day, seated in the midst of the community of monks, having reviewed his own virtues, praising his coming to the presence of the Blessed One, which was the cause of those, on account of the sign of true knowledge, spoke the verse "Welcome, not departed."

9. Therein, "svāgata" means a beautiful coming; the connection is "this is mine." Or alternatively, "svāgata" means well come; the grammatical inflection "by me" should be altered. "Not departed" means not gone away, not removed from the growth of welfare. "This was not ill-counselled by me" means this was not badly spoken by me, or not badly investigated; it is not so. This is what is meant - That which was my coming to the presence of the Blessed One, or that which was come to by me there, that is welcome; precisely because of being welcome, it is not ill-come. That which was counselled, uttered, spoken by me as "Having heard the Teaching in the presence of the Blessed One, I shall go forth," or investigated by the mind - this too is not ill-counselled. Now, showing the reason for that, he said beginning with "among the well-analysed." "Among the well-analysed" means analysed according to their mode. "Among the teachings" means among the things to be known or among the serenity teachings; among the teachings spoken having been well-analysed by the various sectarians according to nature and so on, and by the Fully Self-Enlightened Ones according to suffering and so on. "I have approached that which is foremost" means that which is foremost therein, that Teaching of the four truths, or the teaching of the Dispensation that leads to the awakening of that, I approached; I went to it as "this is the Teaching, this is the monastic discipline." Or alternatively, among the phenomena of intrinsic nature that have been well-analysed by the Fully Self-Enlightened Ones according to their intrinsic nature by way of the wholesome and so on, by way of the aggregates and so on, that which therein is foremost, highest, excellent - that Teaching of the path, fruition, and Nibbāna I approached; I went to it through personal direct experience, I realised it. Therefore, welcome is mine, not departed, well-counselled, not ill-counselled - this is the explanation.

The commentary on the verses of the Elder Pilindavaccha is concluded.

10.

Commentary on the Verses of the Elder Puṇṇamāsa

10. "He removed longing" is the verse of the Venerable Elder Puṇṇamāsa. What is the origin? It is said that he, in the time of the Blessed One Vipassī, was reborn in the realm of the ruddy goose, and having seen the Blessed One going, with a gladdened mind, having taken a sal flower with his beak, made an offering. He, by that meritorious action, wandering in the round of rebirths among gods and humans, seventeen cosmic cycles from now, was eight times a wheel-turning monarch. But in this cosmic cycle, when the Dispensation of the Blessed One Kassapa was declining, having been reborn in a householder's family, having gone forth, having practised the ascetic duty, having passed away from there, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, he was reborn as the son of a brahmin named Samiddhi in the city of Sāvatthī. On the day of his birth, in that house all the empty pots became full of gold coins. On account of that they gave him the name "Puṇṇamāsa." He, having come of age, having attained accomplishment in the brahminical sciences, having performed the marriage ceremony, having obtained one son, through the achievement of decisive support, being disgusted with the household life, having approached the Blessed One, having heard the Teaching, having gained faith, having gone forth, having obtained full ordination, having accomplished the preliminary duties, properly engaged in the meditation subject of the four truths, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Then his former wife, wishing to entice him, adorned and prepared, having approached together with their son, began to perform what is called the act of revealing her affection by means of endearing words and expressions of love and so on. The elder, having seen her reason, making known his state of non-attachment anywhere, spoke the verse "He removed longing."

10. Therein, "vihari" means he distinctively carried away, removed, took away. "Longing" means craving. "Here" means in this world or in this individual existence. "Beyond" means in another, future individual existence. Or "here" means in the internal sense bases. "Beyond" means in the external ones. The word "or" has the meaning of conjunction, as in such passages as "whether footless or two-footed." "He who" indicates himself as if speaking of another. "One who has attained the highest knowledge" means one who has gone by knowledge, gone to Nibbāna by path knowledge, attained it; or one who stands having fully realised the four truths by way of the full realization of full understanding, abandoning, realisation, and development. "Self-controlled" means one whose intrinsic nature is restrained by path restraint, or one whose intrinsic nature is restrained by right effort. "Untainted by all phenomena" means not tainted by the smearing of craving and wrong view in all phenomena that are objects; by this he shows the transcendence of worldly adversities such as material gain and so on. "Of the world" means of the five aggregates of clinging. For that is the world in the sense of crumbling and disintegrating. "Having known" means having known. "And the rise and fall" means the arising and the passing away; by this he shows the preliminary practice of the aforesaid qualities. But here the meaning is - whoever, having known the rise and fall of the entire world of aggregates and so on by fifty modes, has attained the highest knowledge, is self-controlled, untainted anywhere - he, having removed longing everywhere, contented, does not imagine anything regarding such alterations; therefore, you blind fool, go back by the very way you came. Then that woman, thinking "This ascetic is indifferent to me and to our son; it is not possible to entice him," departed.

The commentary on the verses of the Elder Puṇṇamāsa is concluded.

Of the Paramatthadīpanī, the Exposition of the Verses of the Elder Monks

The commentary on the first chapter is concluded.

2.

The Second Chapter

1.

Commentary on the Verses of the Elder Cūḷavaccha

11. "Full of gladness" is the verse of the Venerable Elder Cūḷavaccha. What is the origin? It is said that he, in the time of the Blessed One Padumuttara, having been reborn in a poor family, earning his livelihood by working for others for wages, having seen the Blessed One's disciple, an elder monk named Sujāta, seeking a rag-robe, with a gladdened mind, having approached, having given a cloth, paid homage with the fivefold prostration. He, by that meritorious action, exercised divine kingship thirty-three times. Seventy-seven times he was a wheel-turning monarch. On many occasions a regional king. Thus wandering in the round of rebirths among gods and humans, when the Dispensation of the Blessed One Kassapa was declining, having gone forth, having practised the ascetic duty, wandering again and again in the destinations of gods and humans for one interval between Buddhas, in the time of our Blessed One, he was reborn in a brahmin family in Kosambī. His name was Cūḷavacchotissa. He, having come of age, having attained accomplishment in the brahminical arts, having heard the virtues of the Buddha, with a gladdened mind, approached the Blessed One. The Blessed One taught him the Teaching. He, having gained faith, having gone forth, having obtained full ordination, having accomplished the preliminary duties, having taken a meditation subject suitable to his temperament, dwelt developing it. And at that time the monks of Kosambī were quarrelling. Then the Elder Cūḷavaccha, without taking up the view of either group of monks, standing firm in the exhortation given by the Blessed One, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Then the Elder Cūḷavaccha, having attained arahantship, having seen the destruction of their own welfare through those monks' delight in disputes, having attained spiritual urgency regarding the Teaching, and having reviewed his own special attainment, by the power of joy and pleasure, spoke the verse "full of gladness."

11. Therein, "full of gladness" means full of delight by way of delight in highly wholesome mental states, due to the absence of remorse because of the state of well-purified morality. Therefore he said "in the Teaching proclaimed by the Buddha." Therein, "in the Teaching" means: The thirty-seven qualities conducive to enlightenment, or the nine kinds of supramundane states. For that is called "proclaimed by the Buddha" in a surpassing way, because it was made known by the omniscient Buddha through his own gradual teaching. But since that is the means of achievement, the teaching as Teaching is also applicable here. "The peaceful state" - he speaks with reference to Nibbāna. For such a monk attains the peaceful state, the peaceful portion, the stilling of activities because of the stilling of all activities, Nibbāna which is happiness because of being the highest bliss - he finds it indeed. For a monk of pure morality, full of gladness due to the absence of remorse, properly engaged in the Good Teaching, attains all achievements with liberation as their final goal. As he said - "Wholesome moral practices, Ānanda, have freedom from remorse as their purpose, freedom from remorse is for the purpose of gladness" and so on. Or alternatively, "full of gladness" means full of delight with reference to the Triple Gem - the Blessed One is the Fully Self-Enlightened One, well proclaimed is the Teaching, the Community is practising well. Therein, what does that one full of delight do? He said "in the Teaching proclaimed by the Buddha" and so on. For one accomplished in faith, since the association with good persons, hearing the Good Teaching, wise attention, and practice in accordance with the Teaching easily come to be, the achievements are as if already in hand, as he said - "One in whom faith has arisen approaches; approaching, one attends on" and so on.

The commentary on the verses of the Elder Cūḷavaccha is concluded.

2.

Commentary on the Verses of the Elder Mahāvaccha

12. "Strong in wisdom" is the verse of the Venerable Elder Mahāvaccha. What is the origin? This one, it is said, gave a gift of drinking water to the Blessed One Padumuttara and to the community of monks. Again, in the time of the Blessed One Sikhī, having become a lay follower, he performed much meritorious action as a decisive support for the end of the round of rebirths. He, wandering by those meritorious actions here and there only in fortunate destinations, in this arising of a Buddha, was reborn as the son of a brahmin named Samiddhi in the village of Nāḷaka in the country of Magadha. His name was "Mahāvaccha." He, having come of age, having heard of the Venerable Sāriputta's state of being a disciple of the Blessed One, "He too, so greatly wise. He to whom he has come as a disciple, he indeed, I think, is the foremost person in this world" - thus having produced faith in the Blessed One, having gone forth in the presence of the Teacher, devoting himself to the meditation subject, before long attained arahantship. Therefore it was said in the Apadāna -

But thus, having attained arahantship, experiencing the bliss of liberation, for the purpose of generating enthusiasm in his fellows in the holy life by making manifest the nature of the Dispensation as leading to liberation, he spoke the verse "Strong in wisdom."

12. Therein, "strong in wisdom" means endowed constantly and exceedingly with the power of wisdom by way of the wisdom of application and the wisdom of insight. "Endowed with morality" means attained, endowed with the morality of fourfold purity that has reached excellence, and with the practices known as the ascetic observances. "Concentrated" means concentrated by concentration distinguished as access and absorption. "Delighting in meditative absorption" means for that very reason delighted in and constantly devoted to both meditation on a single object and meditation on the three characteristics. Mindful by way of continuous presence of mindfulness at all times. "For its purpose" means purposeful, not deviating from purpose; that by which it is purposeful, that is "for its purpose." Just as for one who consumes requisites, the consuming is purposeful, so eating food. For that is purposeful by the use of an owner or by the use of an heir, not otherwise - and "food" should be seen as merely an example. Or "food" means that which is consumed or used - the four requisites. Or the reading is "yadatthika." For whatever purpose the requisites were permitted by the Teacher, for that purpose - for the purpose of the body's duration and so on, and that for the purpose of Nibbāna without residue of clinging. Therefore, eating the requisite of food for the purpose of final nibbāna without clinging, for that very reason one should await the time - one should await one's own time of final nibbāna without clinging. "Here" means without lust in this Dispensation. But for an outsider who is without lust towards sensual pleasures, this does not apply - this is the intention.

The commentary on the verses of the Elder Mahāvaccha is concluded.

3.

Commentary on the Verses of the Elder Vanavaccha

13. "Cloud-coloured blue" is the verse of the Venerable Elder Vanavaccha. What is the origin? It is said that he, in the time of the Blessed One Atthadassī, was reborn in the realm of the tortoise and dwelt in a river named Vinatā. His body was the measure of a small boat. It is said that he, one day, having seen the Blessed One standing on the bank of the river, thinking "Methinks the Blessed One wishes to go to the far shore," wishing to carry him, having placed him on his own back, lay down at his feet. The Blessed One, having known his disposition, having compassion for him, mounted. He, filled with joy and happiness, cutting through the stream, like an arrow shot by the force of a bowstring, at that very moment conveyed him to the far shore. The Blessed One, having declared the fruit of that merit and the success of his future rebirth, departed. He, by that meritorious action, wandering in the round of rebirths among gods and humans, many hundreds of times, having gone forth into the going forth as a hermit, was a forest dweller indeed. Again, in the time of the Buddha Kassapa, having been reborn in the realm of the pigeon, having seen a certain monk dwelling in the forest who abided in friendliness, he inspired confidence in his mind.

But having passed away from there, having been reborn in a family home in Bārāṇasī, having come of age, being stirred with a sense of urgency, having gone forth, he accumulated much meritorious action as a decisive support for the end of the round of rebirths. Thus, having wandered in the round of rebirths among gods and humans here and there, in this arising of a Buddha, he took conception in the house of a brahmin named Vacchagotta in the city of Kapilavatthu. His mother, with a fully matured embryo, having a longing arisen to see the forest, having entered the forest, wandered about; at that very moment the kamma-born winds stirred in her, and having encircled her with a curtain, they gave birth. She gave birth to a son bearing the marks of fortune and merit. He was a playmate in the dust with the Bodhisatta. His name was "Vaccha." By reason of his delight in the forest, he became known as Vanavaccha. At a later time, when the Great Being, having gone forth in the great renunciation, was making the great striving, having gone forth thinking "I too shall dwell in the forest with Prince Siddhattha," having gone forth into the going forth as a hermit, dwelling in the Himalayas, having heard of the state of full enlightenment, having approached the Blessed One's presence, having gone forth, having taken a meditation subject, dwelling in the forest, before long, having aroused zeal in insight, he realised arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But thus, having attained arahantship, when the Blessed One was dwelling at Kapilavatthu, having gone there and having paid homage to the Teacher, having assembled with the monks, when asked by way of friendly welcome "What, friend, has comfortable dwelling in the forest been obtained?" praising the mountains where he had dwelt as "Delightful, friends, are the mountains in the forest," he spoke the verse "Cloud-coloured blue."

13. Therein, "cloud-coloured blue" means resembling blue rain clouds and having the form of blue rain clouds. "Beautiful" means with radiance, possessing rays and luminous. "With cool waters" means with cool water. "Bearing purity" means bearing purity because of having a portion of pure, clean ground, or because of being a dwelling place for noble ones of pure minds. For the sake of metrical ease in the verse, the description is made with the nasal sound. "Sītavārisucindharā" is also a reading; "bearing cool, pure water" means possessing reservoirs of cool, spotless water - this is the meaning. "Covered with red insects" means covered with red insects of coral colour called indagopaka; he said thus with reference to the rainy season. Some, however, say "they are red grasses called indagopaka." Others say "kaṇikāra trees." "Rocks" means mountains made of stone, not mountains of earth - this is the meaning. Therefore he said - "Just as a rocky mountain." "Delight me" means they cause me to delight, they augment my delight in seclusion. Thus the elder, declaring his delight in the forest cultivated over a long time, illustrates the threefold delight in seclusion itself. Therein, through seclusion from clinging, the declaration of final liberating knowledge is indeed illustrated.

The commentary on the verses of the Elder Vanavaccha is concluded.

4.

Commentary on the Verses of the Novice Sivaka

14. "Preceptor" is the verse of the novice Sivaka. What is the origin? It is said that he, thirty-one cosmic cycles from now, in the time of the Blessed One Vessabhū, having been reborn in a family home, one day, having entered the forest on some business, having seen there the Blessed One Vessabhū seated in the mountain caves, with a gladdened mind, having approached, having paid homage, having raised joined palms, stood. Again, having seen there charming kāsumārika fruits, having taken them, he presented them to the Blessed One; the Blessed One accepted out of compassion. He, by that meritorious action, wandering in the round of rebirths among gods and humans, when his maternal uncle was going forth in the Dispensation of the Blessed One Kassapa, having gone forth together with him, having accumulated much wholesome action as a decisive support for the end of the round of rebirths, in this arising of a Buddha, having become the nephew of the Elder Vanavaccha, was reborn; his name was Sivakotissa. His mother, having heard the news that her own elder brother Vanavaccha, having gone forth in the Dispensation, having brought the task of the gone forth one to its summit, was dwelling in the forest, said to her son - "Dear Sivaka, having gone forth in the presence of the elder, attend upon the elder; the elder is now old." He, by just a single word of his mother and also because of having formed an aspiration in the past, having gone to the presence of the maternal uncle elder, having gone forth, attending upon him, dwelt in the forest.

One day, when he had gone to the edge of a village on some business, a severe illness arose in him. Even though people were administering medicine, it did not subside. When he was long in coming, the elder, thinking "The novice is tarrying, what indeed is the reason?" having gone there, having seen him sick, doing whatever was fit to be done for him, having spent the daytime, in the night-time, at the time of almost break of dawn, said - "Sivaka, since the time of my going forth I have not formerly dwelt in a village; let us go from here to the forest itself." Having heard that, Sivaka said "Even though, venerable sir, my body is now standing at the edge of the village, my mind however is in the forest; therefore even lying down I shall go to the forest itself." Having heard that, the elder, having taken him by the arm, having led him to the forest itself, gave an exhortation. He, having stood firm in the elder's exhortation, having seen with insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

He, having attained arahantship, having brought together the matter spoken by the preceptor and by himself, declaring his own delight in seclusion and his having performed his obligations, spoke the verse "My preceptor said to me."

14. Therein, "preceptor" means one who reflects upon what is faulty and faultless; having established the seeking of welfare, he looks with the eye of knowledge - thus he is a preceptor. "Me" (maṃ) indicates himself. "Said" (avacā) means spoke. "Let us go from here, Sīvaka" is a showing of the manner stated; Sivaka, from here, from the edge of the village, come, let us go to the forest place itself; the intention is: that itself is suitable for our dwelling. But thus, Sivaka, spoken to by the preceptor, like a good thoroughbred horse struck by a whip, having become one with a sense of urgency arisen, declaring his wish to go to the forest itself -

Its meaning is - because now even though this body of mine is situated at the village outskirts, yet my disposition has gone to the forest itself, therefore "even lying down I go" - even lying down, due to inability to stand, sit, or walk because of sickness, even in this lying posture, creeping like a serpent, come, venerable sir, let us go to the forest itself. Why? "There is no attachment for one who understands" means because for one who knows as it really is the danger in sensual pleasures and in the round of rebirths, and the benefit in renunciation and in Nibbāna, by the intrinsic nature of phenomena, there is no attachment anywhere; therefore, by a single term itself the preceptor's command was carried out - thus, by that indication, he declared the final liberating knowledge.

The commentary on the verses of the Novice Sivaka is concluded.

5.

Commentary on the Verses of the Elder Kuṇḍadhāna

15. "One should cut off five, give up five" is the verse of the Venerable Elder Kuṇḍadhāna. What is the origin? It is said that he, in the time of the Blessed One Padumuttara, was born in a family home in the city of Haṃsavatī, and having come of age, in the very manner stated above, having approached the Blessed One, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who take the voting ticket first, having aspired to that position of rank, went about performing meritorious deeds conforming with that. One day, he presented to the Blessed One Padumuttara, who was seated having emerged from the attainment of cessation, a great bunch of plantain fruit reddish with red arsenic powder; the Blessed One, having accepted it, consumed it. He, by that meritorious action, exercised divine kingship among the gods eleven times. Twenty-four times he was a king, a universal monarch. Thus he, having performed meritorious deeds again and again, wandering again and again among gods and humans, in the time of the Buddha Kassapa, was reborn as a terrestrial deity. For Buddhas of long life span, the Observance is not held every fortnight. For thus, for the Blessed One Vipassī, the Observance was held every six years. But Kassapa, the One of Ten Powers, expounded the Pātimokkha every sixth month. At the time of the expounding of that Pātimokkha, two monks who were friends, dwelling in the various directions, go saying "We shall perform the Observance."

This terrestrial deity thought - "The friendliness of these two monks is exceedingly firm; if there were one who causes division, would it be broken or would it not be broken?" She, watching for an opportunity regarding them, goes not far from them. Then one elder, having given his bowl and robes into the hand of the other, having gone to a place convenient for water for the purpose of relieving the body, having washed his hands and feet, comes out from near a thicket. The terrestrial deity, having become a woman of the most excellent beauty behind that elder, having shaken out and arranged her hair, as if tying it up, as if wiping dust from her back, as if arranging and putting on a cloth, having become one following step by step after the elder, came out from the thicket. The friend elder, standing to one side, having seen that very situation, with displeasure arisen, having thought "Now the affection that has followed me for a long time with this monk is destroyed; if I had known of such a state of affairs, I would not have had intimacy with this one for so long a stretch of time," said to him as he was coming "Here, friend, take your bowl and robes; I do not come along the same road with such an evil one." Having heard that talk, the heart of that conscientious monk was as if pierced having taken a sharp spear. Then he said to him - "Friend, what is this that you say? For so long a time I do not know even an offence of the mere degree of a wrong-doing. But you today call me 'evil one'; what has been seen by you?" "What need is there of anything else seen? Did you not come out having been in one place together with such an adorned and bedecked woman?" "There is no such thing, friend, for me; I do not see such a woman." Even though he spoke up to the third time, the other elder, not believing his words, taking what was seen by himself as the truth, not going by the same road with him, went by another road to the Teacher's presence. The other monk too went by another road to the Teacher's presence.

Thereupon, at the time of the Community of monks entering the Observance hall, that monk, having recognised that monk in the Observance hall, having gone out saying "In this Observance hall there is such an evil monk; I shall not perform the Observance together with him," stood outside. Then the terrestrial deity, thinking "A weighty deed has been done by me," having gone to his presence in the appearance of an elderly lay follower, said "Why, venerable sir, is the noble one standing in this place?" "Lay follower, one evil monk has entered this Observance hall; 'I shall not perform the Observance together with him' - thus I am standing outside." "Venerable sir, do not take it thus; this monk is of pure morality. The woman seen by you is myself; by me, for the purpose of testing you, looking at the state of whether it would be broken or not broken, thinking 'Is the friendliness of these elders firm or not firm?' - that deed was done." "But who are you, good person?" "I am a terrestrial deity, venerable sir," the young god said, and speaking thus, having stood by divine power, having fallen at the elder's feet, having entreated the elder saying "Venerable sir, forgive me; the elder does not know this fault; please perform the Observance," he caused him to enter the Observance hall. That elder performed the Observance in one place for the time being, but by way of association with a friend, he was not again in one place together with him. The action of this elder is not spoken of; but the accused elder, doing the work of insight again and again, attained arahantship.

The terrestrial deity, as an outcome of that action, was not freed from the fear of the realms of misery for one interval between Buddhas. But if at some time she attains human existence, a fault done by anyone else falls upon her alone. He was reborn in a brahmin family in Sāvatthī in the time of our Blessed One. They gave him the name "Dhāna the young man." He, having come of age, having learnt the three Vedas, in old age, having heard the Teacher's teaching of the Teaching, having gained faith, went forth. From the day of his full ordination onwards, one adorned and prepared woman, when he enters the village, enters the village together with him; when he departs, she departs. Even when he enters the monastery, she enters together with him; even when he stands, she stands - thus she appears as a constant follower. The elder does not see her. But again, as an outcome of his former action, she appears to others. In the village, the women giving rice gruel and almsfood make mockery, saying "Venerable sir, this one ladle of rice gruel is for you, one is for this female companion of ours." There is great harming for the elder. Even when he has gone to the monastery, the novices and young monks, having surrounded him, make mockery, saying "Dhāna has become a favourite." Then by that very reason the name "Elder Kuṇḍadhāna" came to be. He, rising up again and again, being unable to endure the sport being made by them, having seized upon madness, says "You are favourites, your preceptor is a favourite, your teacher is a favourite." Then they reported to the Teacher "Kuṇḍadhāna, venerable sir, speaks such harsh speech with the young novices." The Teacher, having had him summoned, having said "Is it true, Dhāna, that you speak harsh speech with the novices?" when he said "True, Blessed One," said "Why do you speak thus?" "Venerable sir, being unable to bear the constant harming, I speak thus." "You are not able to wear out the deed done formerly up to the present day; do not again speak such harshness to monks" - having said this, he said:

And moreover, they told even the King of Kosala about the state of that elder's going about with a woman. The king, having sent men saying "Go, sirs, investigate," himself too, with just a small retinue, having gone to the elder's dwelling place, stood to one side looking. At that moment the elder was seated doing needlework, and that woman too appears as if standing at a place not far away. The king, having seen, thinking "There is a reason here," went to the place where she was standing. When he was approaching, she appeared as if having entered the elder's dwelling leaf-hut. The king too, having entered that very leaf-hut together with her, looking everywhere but not seeing her, having formed the perception "This is not a woman; it is a result of action of the elder," even though at first when passing near the elder he had not paid homage to the elder, having known the untruthfulness of that matter, having come back, having paid homage to the elder, seated to one side, he asked "I hope, venerable sir, you are not troubled about almsfood?" The elder said "It is sufficient, great king." "I know, venerable sir, the noble one's situation. Going about with such a defilement, who indeed will have confidence in you? From now on there is no business of going anywhere for you; I will attend upon you with the four requisites. Do not be heedless in wise attention" - thus he established a regular supply of almsfood. The elder, having obtained the king as a supporter, with fully focused mind through suitable food, having developed insight, attained arahantship. From that time onwards, that woman disappeared.

At that time Mahāsubhaddā, living in a family of wrong views in the city of Ugga, having determined the Observance thinking "May the Teacher have compassion on me," having become free from the odour of defilement, standing on the upper storey of the mansion, having made a declaration of truth saying "May these flowers, having lodged in between, become a canopy over the head of the One of Ten Powers and remain there; may the One of Ten Powers, by this sign, tomorrow accept almsfood from me together with five hundred monks," released eight handfuls of jasmine flowers. The flowers, having gone, became a canopy over the head of the Teacher at the time of teaching the Teaching, and remained there. The Teacher, having seen that canopy of jasmine flowers, having consented to almsfood for Subhaddā by mind alone, on the following day when dawn had arisen, said to the Elder Ānanda - "Ānanda, today we shall go far on the alms round; without giving to worldlings, give voting tickets only to noble ones." The Elder announced it to the monks - "Friends, the Teacher today will go far on the alms round; let worldlings not take them, let only noble ones take voting tickets." The Elder Kuṇḍadhāna stretched out his hand first of all, saying "Bring it here, friend, a voting ticket." Ānanda, having given rise to the thought "The Teacher does not have voting tickets given to such monks, he has them given only to noble ones," having gone, reported it to the Teacher. The Teacher said "Give a voting ticket to the one who is having it brought." The Elder thought - "If it were not proper to give a voting ticket to Kuṇḍadhāna, then the Teacher would have prevented it; there will be a reason for this," and aspired to go, thinking "I shall give a voting ticket to Kuṇḍadhāna." Kuṇḍadhāna, even before his arrival, having attained the fourth meditative absorption which is the foundation for direct knowledge, having stood in the sky by supernormal power, having stretched out his hand saying "Bring it here, friend Ānanda; the Teacher knows me; the Teacher does not prevent a monk such as me from taking the first voting ticket," took the voting ticket. The Teacher, making that the occasion, established the Elder in the foremost position among those who take the first voting ticket in this Dispensation. Because this Elder, having obtained the king as a supporter, with a concentrated mind through the obtaining of suitable food, doing the work of insight, through the achievement of decisive support, became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Even though this elder was of such a nature, those worldling monks who did not know his virtues, at that time at the first taking of the voting ticket, considered thus: "What indeed is this?" For the purpose of dispelling their doubt, the elder, having risen up into space, having shown a wonder of supernormal power, declaring final liberating knowledge by way of an indirect reference, spoke the verse "One should cut off five."

15. Therein, "one should cut off five" means one should cut off, should abandon, the five lower mental fetters that cause rebirth in the realms of misery, just as a man cuts a binding rope on his feet with a knife, by means of the lower three paths. "One should give up five" means one should give up, should cut off, the five higher mental fetters that are the causes for rebirth in the higher heavenly worlds, just as a man gives up a binding rope on his neck, by the path of arahantship - this is the meaning. "And further develop five" means for the purpose of abandoning those very higher mental fetters, one should further develop the five faculties beginning with faith, beyond the achievement of the path of non-returning, one should increase them by means of the achievement of the highest path. "One who has gone beyond five attachments" means one being thus, by the overcoming and abandoning of the five attachments of lust, hate, delusion, conceit, and wrong view, having gone beyond the five attachments. "A monk is called a crosser of the mental floods" means he is called "monk" because of having broken the mental defilements in every way, and having crossed the mental floods of sensuality, existence, wrong view, and ignorance, he is called one who stands in Nibbāna, which is the beyond of those - this is the meaning.

The commentary on the verses of the Elder Kuṇḍadhāna is concluded.

6.

Commentary on the Verses of the Elder Belaṭṭhasīsa

16. "Just as a good thoroughbred" is the verse of the Venerable Elder Belaṭṭhasīsa. What is the origin? It is said that he, in the time of the Blessed One Padumuttara, having been reborn in a family home, having approached the Blessed One, having heard the Teaching, having gained faith, having gone forth, practising the ascetic duty, was unable to produce a distinction due to the absence of the achievement of decisive support. However, having accumulated much wholesome action as a decisive support for the end of the round of rebirths, wandering in the round of rebirths among gods and humans, thirty-one cosmic cycles from now, having seen the Blessed One Vessabhū, with a gladdened mind, he gave a citron fruit. He, by that meritorious action, having been reborn among the gods, having performed meritorious deeds again and again, going from a fortunate world to a fortunate world, in this arising of a Buddha, having been reborn in a brahmin family in Sāvatthī, even before the Blessed One's highest enlightenment, having gone forth into the going forth as a hermit in the presence of Uruvelakassapa, tending the fire, at the taming of Uruvelakassapa, by the teaching of the Discourse on the Burning, together with the thousand former matted-hair ascetics, he attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Thus, this elder who had attained arahantship, the preceptor of the Venerable treasurer of the Teaching, one day, having risen from the fruition attainment, having reviewed that peaceful, sublime, spiritual happiness and his own former exertion, by the force of rapture, spoke the verse "Just as a good thoroughbred."

16. Therein, "just as" is an indeclinable particle in the sense of establishing a simile. "Good" means beautiful, accomplished with firmness, power, capability, speed, effort, and so on. "Thoroughbred" means of good breed, of pure origin, one who knows what should and should not be done. That is threefold: a thoroughbred bull, a thoroughbred horse, and a thoroughbred elephant. Among these, a thoroughbred bull is intended here. And he is engaged in the task of skilful ploughing; therefore he said "plough-turner." One who turns the ploughshare, having turned the plough here and there, one who ploughs in the field - this is the meaning. Or, "the place where one turns the plough" is the plough-turning, the plough-path in the field; in that plough-turning. Here "vattanī" is said by making it long for the sake of metrical ease in the verse. "Horned" means the horn, because of its resemblance to a crest due to its position on the head, is called a crest. One who has that is "horned." Others, however, say "the hump is what is intended here by 'crest'"; in either case, this "horned" is a description of a prominent feature. "With little difficulty" means with little fatigue. "Nights and days" means nights and days; the explanation is: thus for me they go with little difficulty. This is what is meant - Just as a good thoroughbred bull, engaged in ploughing, not regarding the dense grass, roots, and so on even on the plough-path, goes with little difficulty, turning here and there, until he shows the exhaustion of the ploughing grasses, so nights and days too go for me, pass by, with little difficulty indeed. Therein, he states the reason by "having attained spiritual happiness." Because the happiness of fruition attainment, peaceful, sublime, unmixed with the worldliness of sensual pleasure, the worldliness of the world, and the worldliness of the round of rebirths, has been obtained - therefore; this is the meaning. And this is a locative expression used in the reflexive sense, as in "in the forest thicket" and "then indeed sir, it should be said." Or alternatively, to examine whether from that time onwards nights and days go with little difficulty, he said - "Having attained spiritual happiness" means when spiritual happiness has been obtained, from the time of its obtaining onwards - this is the meaning.

The commentary on the verses of the Elder Belaṭṭhasīsa is concluded.

7.

Commentary on the Verses of the Elder Dāsaka

17. "When one is torpid" is the verse of the Venerable Elder Dāsaka. What is the origin? It is said that he, ninety-one cosmic cycles from now, when a Tathāgata had not yet arisen, gave delightful mango fruits to an Individually Enlightened One named Ajita who had descended from Gandhamādana to the path of humans and was walking for almsfood in a certain village. He, by that meritorious action, wandering in the round of rebirths among gods and humans, having gone forth in the Dispensation in the time of the Blessed One Kassapa, performed much merit as a decisive support for the end of the round of rebirths. Thus, having been devoted to wholesome action, going from a fortunate world to a fortunate world, in this arising of a Buddha, he was reborn in a family home in Sāvatthī. His name was Dāsakotissa. He, having been placed by the householder Anāthapiṇḍika in the work of tending the monastery, carefully tending the monastery, having gained faith through frequent seeing of the Buddha and hearing of the Teaching, went forth. Some, however, say - "This one, having been reborn in a family home in the time of the Blessed One Kassapa, having come of age, while attending upon a certain elder who had eliminated the mental corruptions, wishing to have some work done, commanded the elder. He, by that action, in the time of our Blessed One, having been reborn in the womb of a slave woman of Anāthapiṇḍika in Sāvatthī, having come of age, having been placed by the millionaire in the tending of the monastery, gained faith in the very manner stated. The great millionaire, having known his virtuous conduct and disposition, having made him a freeman, said 'Go forth as you please.' The monks gave him the going forth." He, from the time of going forth, being lazy and lacking in energy, did not perform any duties and counter-duties, let alone the ascetic practice; he merely ate as much as he liked and dwelt given to much sleep. Even at the time of hearing the Teaching, having entered one corner, seated at the edge of the assembly, breathing heavily, he simply slept. Then the Blessed One, having looked at his past decisive support, for the purpose of generating a sense of urgency, spoke the verse "When one is torpid and gluttonous."

17. Therein, "torpid" means overcome by sloth and torpor; for whatever torpor overcomes, that sloth also overcomes indeed. "When" means at whatever time. "Gluttonous" means a great eater, like one of those who eat by the handful, by the hem of the robe, by the plateful, by the crow-māsaka measure, or who eat and vomit. "A sleeper" means one given to sleeping by nature. "Who lies tossing about" shows that having lain down turning over and over, by both sides one is devoted to the pleasure of sleeping, the pleasure of lying on one's side, the pleasure of torpor. "Fed on fodder" means fed and filled with pig-food such as rice-bran and so on. For a domestic pig, being nourished from the time it is young, when its body becomes fat, being unable to go outside the house, having rolled about and rolled about under beds and so on, simply lies down. This is what is meant - When a person is torpid and gluttonous, and like a great hog fed on fodder, being unable to sustain himself in any other posture, is given to sleeping and lies tossing about, then he is unable to attend to the three characteristics as "impermanent, suffering, non-self." Through inattention to those, the one of dull wisdom enters the womb again and again, and is not released from dwelling in the womb. Having heard that, the Elder Dāsaka, being stirred with a sense of urgency, having established insight, before long realised arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, the elder recited that very verse, saying "The Blessed One exhorted me with this verse, this verse became my goad." This was the elder's declaration of final liberating knowledge by the method of turning back the nutriment.

The commentary on the verses of the Elder Dāsaka is concluded.

8.

Commentary on the Verses of the Elder Siṅgālapitu

18. "There was an heir of the Buddha" is the verse of the Elder Siṅgālakapitu. What is the origin? It is said that he, ninety-four cosmic cycles ago from now, having seen a Paccekasambuddha named Sataraṃsi walking for almsfood, with a gladdened mind, having paid homage, gave a palmyra fruit that had come into his hand. By that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering only in fortunate destinations, in the time of the Blessed One Kassapa, having been reborn in a human womb, having gained faith in the Dispensation, having gone forth, he developed the perception of a skeleton. Again, in this arising of a Buddha, having been reborn in a family home in Sāvatthī, having come of age, having taken a wife, having obtained one son, he gave him the name "Siṅgālaka." Therefore they call him "Siṅgālakapitā" (Siṅgālaka's father). He afterwards, having abandoned the bondage of the household, went forth in the Dispensation. The Blessed One, surveying his disposition, gave him the meditation subject of the perception of a skeleton. He, having accepted that, was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove. Then a deity dwelling in that grove, for the purpose of generating enthusiasm, making clear by an indirect reference this meaning that "the fruit of meditation will before long come into his possession," spoke the verse "There was an heir of the Buddha."

18. Therein, "ahū" means "is," for this is a past tense expression used in the sense of the present tense. "Of the Buddha" means of the Omniscient Buddha. "Heir" means an heir to the Teaching, one who takes up, one who receives the ninefold supramundane Teaching-inheritance through one's own right practice. Or alternatively, "ahū" means was. The intention is that any fetter to the state of being an heir of the Buddha of such a name will now indeed be removed. Therefore it is said "I imagine he will quickly abandon sensual lust." "In the Bhesakaḷā Grove" means in the forest which received the name "Bhesakaḷāvana" because it was obtained and occupied by a demon named Bhesaka, or because of the abundance of medicinal woods and other such things. Stating the reason for that monk's state of being an heir of the Buddha, he said "With the perception of bones alone, he pervaded this earth." Therein, "entirely" means wholly, without remainder. "With the perception of bones" means by the meditation on a skeleton. "Pervaded" means he spread it by way of resolving "bones." "Earth" means the earth of individual existence. For individual existence is here called "earth," as in such passages as "Who will discern this earth" and so on. "Maññehaṃ" means "I imagine." "Maññāha" is also a reading. "He" means that monk. I imagine he will quickly, before long, abandon sensual lust. Why? Because the perception of a skeleton is the direct opponent of sensual lust. This is what is meant - Whoever, having obtained the perception of a skeleton in one place, having pervaded the whole of one's own or of everyone's individual existence with just "bones" and standing thus, that monk, having made that skeleton-meditation the foundation, seeing with insight, will before long abandon sensual lust by the path of non-returning, or will abandon by the highest path all craving which has received the name "sensual pleasure" in the sense of desiring and "lust" in the sense of dyeing. Having heard this verse, that elder, thinking "This deity spoke thus for the purpose of generating enthusiasm in me," having determined unremitting energy, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, honouring the words spoken by that deity, he spoke that very verse by way of an inspired utterance. That itself was the elder's declaration of final liberating knowledge.

The commentary on the verses of the Elder Siṅgālapitu is concluded.

9.

Commentary on the Verses of the Elder Kula

19. "Irrigators lead water" is the verse of the Venerable Elder Kulotissa. What is the origin? It is said that this elder, even formerly, having accumulated much wholesome action as a decisive support for the end of the round of rebirths, accomplished in aspiration, having seen the Blessed One Vipassī going through space, with a gladdened mind, stood wishing to give a coconut fruit. The Teacher, having known his mind, descended and received it. He, having become exceedingly of confident mind, by that very acquisition of faith, having approached the Teacher, requested the going forth; the Teacher commanded a certain monk - "Give this man the going forth." He, having gone forth, having obtained full ordination, having practised the ascetic duty, having passed away from there, wandering in the round of rebirths among gods and humans for six intervals between Buddhas, in this arising of a Buddha, was reborn in a brahmin family in Sāvatthī. His name was Kulotissa. He, having come of age, having gained confidence in the Dispensation, having gone forth in the presence of the Blessed One, was unable to produce a distinction due to the abundance of distraction. Then one day, while entering the village for almsfood, on the way, having seen men who, having dug the ground and made a water channel, were leading water to whatever place they wished, having observed that, having entered the village, having seen a certain fletcher who, having placed an arrow shaft in an arrow-lathe, examining it with the corner of the eye, was making it straight, having observed that too, going ahead, having seen carpenters planing the constituents of a chariot wheel such as spokes, rims, hubs and so on, having observed that too, having entered the monastery, having finished the meal, having put away his bowl and robes, seated in his day residence, having taken the signs seen by himself by way of simile, applying them to the taming of his own mind: "Even senseless water, human beings lead to whatever place they wish; likewise even a senseless, crooked reed shaft, by bending it with skill, they make straight; likewise senseless wood, logs and so on, carpenters make curved or straight by way of rims and so on. Then why should I not make my own mind straight?" - having thought thus, having established insight, striving and endeavouring, before long he attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Thus, having made those signs his goads, having developed insight, he attained arahantship; having brought together the taming of his own mind with those, declaring the final liberating knowledge, he spoke the verse "Irrigators lead water."

19. Therein, "water indeed" (udakaṃ hi) - the word "hi" is merely an indeclinable particle. "They lead" means having dug up this or that dry place on the earth, having filled the low-lying place, or having made a watercourse, or having set up a wooden trough, they lead it to whatever place they wish. "Those who thus lead" are irrigators (nettikā). "Arrow" means a shaft. This is what is meant - Irrigators lead water to whatever place they wish according to their own preference; fletchers too, having heated the arrow, straighten it, making it straight. By way of bending, carpenters, planing wood for the purpose of rims and so on, straighten it, making it straight or curved according to their own preference. Thus, having taken just this much as their object, the virtuous, the wise, producing the path of stream-entry and so on through the beautiful practice of morality and so on as undertaken, tame themselves; but those who have attained arahantship are called completely tamed.

The commentary on the verses of the Elder Kula is concluded.

10.

Commentary on the Verses of the Elder Ajita

20. "There is no fear for me in death" is the verse of the Venerable Elder Ajita. What is the origin? It is said that he, ninety-one cosmic cycles ago, having seen the Blessed One Vipassī, with a gladdened mind, gave a wood-apple fruit. Thereafter too, having performed various meritorious deeds, wandering in the round of rebirths among gods and humans, even before our Teacher had arisen in this cosmic cycle, he was reborn in Sāvatthī as the son of a brahmin who held the foremost seat of the king of Mahākosala. His name was "Ajita." And at that time, a brahmin named Bāvarī, a resident of Sāvatthī, endowed with three marks of a great man, one who had gone beyond the three Vedas, having departed from Sāvatthī, having gone forth into the going forth as a hermit, dwelt on the bank of the Godhāvarī in the Wood-Apple Monastery. Then Ajita, having gone forth in his presence, sent by Bāvarī - who had been urged by a well-wishing deity - to the Teacher's presence, together with Tissa, Metteya, and others, having approached the Blessed One, having asked questions with the mind alone, when those had been answered, with a gladdened mind, having gone forth in the Teacher's presence, having taken a meditation subject, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, roaring a lion's roar, he spoke the verse "There is no fear for me in death."

20. Therein, "in death" means the sign of death, the cause of death. "For me" means for myself; "there is no fear" because the root of becoming has been cut off, because birth has been exhausted. For those whose root of becoming has not been cut off, there could be fear from death, thinking "What kind of rebirth will there be for me in the future?" "Attachment" means longing, craving; that does not exist "in life," because the activities have been well crushed, because the aggregates of clinging are well present as being of the nature of suffering, coreless, and so on. And being thus, I shall lay down, shall discard this body which is doubtful, or one's own body, the burden of suffering reckoned as the body; and laying it down, "what was to be accomplished by this body has been accomplished; now it is definitely to be discarded" - through the attainment of the expansion of wisdom, fully aware, through the attainment of the expansion of mindfulness, mindful, I shall lay it down. But having spoken this verse, the elder, having attained meditative absorption, immediately after that attained final Nibbāna.

The commentary on the verses of the Elder Ajita is concluded.

The commentary on the second chapter is completed.

3.

The Third Chapter

1.

Commentary on the Verses of the Elder Nigrodha

21. "I do not fear the fear" is the verse of the Venerable Elder Nigrodha. What is the origin? It is said that this one, eighteen hundred cosmic cycles from now, having been reborn in a wealthy brahmin family, having come of age, having seen the danger in sensual pleasures and the benefit in renunciation, having abandoned the bondage of the household, having entered a forest haunt, having made a hermitage in a certain Sāla grove, having gone forth in the going forth of a hermit, was dwelling feeding on forest roots and fruits. At that time, a Fully Self-Enlightened One named Piyadassī, having arisen in the world, extinguishing the torment of defilements of the world with its gods by the rain of the nectar of the Teaching, one day, out of compassion for the hermits, having entered that Sāla grove, attained the attainment of cessation. The hermit, going for the purpose of forest roots and fruits, having seen the Blessed One, with a gladdened mind, having taken flowering Sāla branches and stems, having made a Sāla pavilion, having covered it entirely everywhere with Sāla flowers, having paid homage to the Blessed One, through the force of joy and pleasure alone, without even going for the purpose of food, stood paying homage. The Teacher, having emerged from cessation, out of compassion for him, thought "Let the Community of monks come," thinking "He will gladden his mind towards the Community of monks too." At that very moment the Community of monks came. He, having seen the Community of monks too, with a gladdened mind, having paid homage, having raised joined palms, stood. The Teacher, by the occasion of the manifestation of a smile, making known his future success, having taught the Teaching, departed together with the Community of monks. He, by that meritorious action, wandering only among gods and humans, having accumulated much wholesome action as a decisive support for the end of the round of rebirths, in this arising of a Buddha, was reborn in Sāvatthī in a wealthy brahmin family; his name was Nigrodhatissa. He, on the day of the acceptance of the Jeta Grove, through seeing the majestic power of the Buddha, with confidence arisen, having gone forth, having undertaken insight, before long became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

But thus, having become a possessor of the six higher knowledges, spending his time in the happiness of fruition, for the purpose of making manifest the nature of the Dispensation as leading to liberation, by way of a declaration of final liberating knowledge, he spoke the verse "I do not fear the fear."

21. Therein, "fear" (bhayaṃ) is that from which one fears (bhāyanti etasmā); that is, birth, ageing and so on. "Bhayassa" is the genitive case used in the sense of separation; the meaning is "I do not fear" (nāhaṃ bhāyāmi) the sign of what is to be feared (bhāyitabbanimittaṃ), by the cause of birth, ageing, death and so on. Therein, he states the reason by "our Teacher is skilled in the Deathless." Our Teacher is skilled in the Deathless, adept in giving the Deathless to those amenable to instruction. "Where fear does not persist" means in that Nibbāna the aforesaid fear does not stand, does not obtain opportunity. "By that" (tena) means from that Nibbāna. "Go" (vajanti) means they go to the fearless state itself. For Nibbāna is called the fearless state. But "by what do they go?" - he said "by the path the monks go"; the meaning is that the monks, by carrying out the Teacher's exhortation through the eightfold noble path, are seers of fear in the round of rebirths. Or "where" (yattha) means on account of which sign, because of the achievement of which noble path, even the twenty-five kinds of fear beginning with self-reproach do not persist, do not obtain a support - by that noble path the monks go to the fearless state in the Teacher's Dispensation; by that path I too have gone; therefore "I do not fear the fear" - thus the elder declared the final liberating knowledge.

The commentary on the verses of the Elder Nigrodha is concluded.

2.

Commentary on the Verses of the Elder Cittaka

22. "Blue, with beautiful necks" is the verse of the Venerable Elder Cittaka. What is the origin? It is said that he, from the time of the Buddha Padumuttara onwards, accumulating wholesome action as a decisive support for the end of the round of rebirths, ninety-one cosmic cycles from now, having been reborn in a human womb, having attained discretion, having seen the Blessed One Vipassī, with a gladdened mind, having made an offering with flowers, having paid homage, resolved upon the Teacher and Nibbāna, thinking "One should indeed dwell here with a peaceful state." He, by that meritorious action, having passed away from there, having been reborn in the Tāvatiṃsa realm, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a brahmin endowed with wealth in Rājagaha, Cittaka by name. He, when the Blessed One had gone to Rājagaha and was dwelling at the Bamboo Grove, having approached the Teacher, having heard the Teaching, having gained faith, having gone forth, having taken a meditation subject suitable to his temperament, having entered a forest haunt, engaged in meditative development, having produced meditative absorption, having developed insight with meditative absorption as its foundation, before long attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, having gone to Rājagaha to pay homage to the Teacher, when asked there by the monks "What, friend, did you dwell diligently in the forest?" declaring the final liberating knowledge by way of reporting his own dwelling in diligence, he spoke the verse "Blue, with beautiful necks."

22. Therein, "nīlāsugīvā" means nīlasugīvā; here the long vowel is made for the sake of metrical ease in the verse; the meaning is: endowed with a beautiful neck having streaks of colour. They are blue mostly by being of blue colour. They are "sugīvā" (beautiful-necked) by having beautiful throats. "Crested" means crested by the resplendent nature of the crest born on the head. "Morā" means peacocks. "Kārambhiyaṃ" means in the karamba trees. Or "kārambhiyaṃ" is the name of that forest. Therefore "kārambhiyaṃ" means in the forest named Kārambha - this is the meaning. "Cry out" means during the rainy season, having heard the thunder of clouds, making the cry of the peacock, they roar as if surpassing swans and the like with their voice perfected by the accomplishment of the season. "They" means those peacocks. "Delighted by the cool wind" means having become playful through the cool cloud-wind, uttering sweet cries. "The sleeping one" means one who has lain down for the purpose of dispelling drowsiness after a meal, or one sleeping at the permitted time for the calming of bodily fatigue. "The meditating one" means one whose habit is to meditate by the meditative absorptions of serenity and insight, one engaged in meditative development. "Awaken" means they arouse. The intention is: they cause one to rise from sleeping by arousing full awareness thus - "Even these, without resorting to sleep, being awake, do what should be done by themselves; how much more then should I."

The commentary on the verses of the Elder Cittaka is concluded.

3.

Commentary on the Verses of the Elder Gosāla

23. "I indeed, at the bamboo thicket" is the verse of the Venerable Elder Gosāla. What is the origin? He too, having formed aspirations under former Buddhas, accumulating wholesome action here and there as a decisive support for the end of the round of rebirths, ninety-one cosmic cycles from now, having seen on a certain mountain a rag-robe of an Individually Enlightened One hanging on a tree branch, with a gladdened mind thinking "This is surely the banner of a Worthy One," he venerated it with flowers. He, by that meritorious action, was reborn in the Tāvatiṃsa realm. Thenceforth, wandering in the round of rebirths only among gods and humans, in this arising of a Buddha, he was reborn in a wealthy family in the country of Magadha, Gosāla by name. But because of having been acquainted with Soṇa Koṭikaṇṇa, having heard of his state of having gone forth, with a sense of urgency arisen thinking "Even he, so greatly wealthy, will go forth; how much more then should I," having gone forth in the presence of the Blessed One, having taken a meditation subject suitable to his temperament, seeking a suitable dwelling place, he dwelt on a certain mountain with a plateau not far from his native village. His mother gave him almsfood day after day. Then one day, when he had entered the village for almsfood, his mother gave him milk-rice prepared with honey and sugar. He, having taken that, having sat down at the root of a certain bamboo thicket in the shade of that mountain, having eaten, with washed bowl in hand, he began insight meditation. Through obtaining suitable food, by the pliancy of body and mind, concentrated, when knowledge beginning with the knowledge of rise and fall was sharp, valiant and proceeding, having aroused zeal in insight with little difficulty, bringing meditation to its summit by the succession of paths, he realised arahantship together with the analytical knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, wishing to go to the mountain slope itself for the purpose of pleasant abiding in the present life, declaring his own practice, he spoke the verse "I indeed, at the bamboo thicket."

23. Therein, "at the bamboo thicket" means near the bamboo shrub, in its shade. "Having eaten the milk-rice with honey" means having eaten milk-rice sprinkled with honey. "Favourably" means by favourable acceptance; the meaning is by rightly receiving the Teacher's exhortation. "Meditating on the rise and fall of the aggregates" means seeing with insight the rise and fall of the five aggregates of clinging; even though he has now performed his obligations, the intention is that he is establishing insight in order to attain fruition attainment. "I shall return to the mountain slope" means I shall go directing myself to the very mountain slope where I formerly dwelt. "Developing seclusion" means developing the seclusion of tranquillity and the bodily seclusion of fruition attainment, or I shall go for the purpose of developing that. But having said thus, the elder went right there, and this itself was this elder's verse of declaration of final liberating knowledge.

The commentary on the verses of the Elder Gosāla is concluded.

4.

Commentary on the Verses of the Elder Sugandha

24. "Gone forth for less than a year" is the verse of the Venerable Elder Sugandha. What is the origin? It is said that he, ninety-two cosmic cycles from now, in the time of a Fully Self-Enlightened One named Tissa, having been reborn in a human womb, having attained discretion, wandered in the forest by means of hunting deer. The Teacher, out of compassion for him, having shown his footprint, departed. He, having seen the Teacher's holy footprints, because of having formed aspirations under former Buddhas, thinking "These are the footprints of the foremost person in the world with its gods," filled with joy and happiness, having taken koraṇḍaka flowers, having made an offering, gladdened his mind. He, by that meritorious action, having been reborn in the heavenly world, having passed away from there, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Kassapa, having become a householder, having carried on a great gift to the Teacher and the community of monks, having ground very costly Gosīta sandalwood for the perfumed chamber, having made a plastering with it, he made an aspiration - "In whatever place I am reborn, may my body be thus fragrant." Thus, having performed many meritorious actions in this and that existence as well, revolving only in fortunate worlds, in this arising of a Buddha, he was reborn in the house of a brahmin endowed with wealth in Sāvatthī. And from the time of his conception in the mother's womb, the mother's body and the entire house wafted a fragrant odour. But on the day of birth, in particular, a supreme fragrance wafted even in the neighbouring houses. His mother and father, thinking "Our son has come having brought his own name by himself," gave him the name Sugandha. He, gradually having come of age, having seen the Elder Mahāsela, having heard the Teaching in his presence, having gone forth, doing the work of insight, attained arahantship within a week itself. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, declaring the final liberating knowledge, he spoke this verse "Gone forth for less than a year."

24. Therein, "gone forth for less than a year" means: one who has followed, reached the rains retreat is "anuvassa"; "anuvassa" itself is "anuvassika." "Gone forth" means one who has reached the going forth; having gone forth, one who has reached merely a rains retreat, meaning one of a single year. Or alternatively, a rains retreat that has followed, come afterwards, passed away is "anuvassa"; one who has that is "anuvassika." For one gone forth whose rains retreat, due to incompleteness, has not reached the count, he is thus spoken of; therefore it means he is called "without a rains retreat." "See the excellence of the Teaching as Teaching" means: see the state of being excellent Teaching, the well-proclaimedness, the quality of definitely leading to liberation, of your Teacher's Teaching, wherein you have gone forth for less than a year. "Knowledge of past lives, divine eye knowledge, knowledge of the elimination of mental corruptions" - the three true knowledges have been attained and realised by you; from that very fact, "the Buddha's teaching has been fulfilled" means the Fully Self-Enlightened One's Dispensation, the instruction, the exhortation has been practised - in dependence on the fulfilment of the task, filled with joy and happiness, the elder speaks making himself as if another.

The commentary on the verses of the Elder Sugandha is concluded.

5.

Commentary on the Verses of the Elder Nandiya

25. "Radiant with light" is the verse of the Venerable Elder Nandiya. What is the origin? It is said that he, in the time of the Blessed One Padumuttara, when the Teacher had attained final Nibbāna, having had a railing built of sandalwood essence at the shrine, carried on a lofty veneration and honour. Thenceforth, having become accomplished in disposition, having accumulated much meritorious action here and there as a decisive support for the end of the round of rebirths, wandering in the round of rebirths among gods and human beings, in this arising of a Buddha, he was reborn in the Sakyan royal family at Kapilavatthu. His mother and father, as he was born producing delight, gave him the name Nandiya. He, having come of age, when Anuruddha and others were going forth in the presence of the Teacher, having himself too gone forth, doing the work of insight, because of having formed an aspiration, before long attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, while dwelling together with the Elder Anuruddha and others at the Pācīnavaṃsa deer park, one day Māra the Evil One, desiring to frighten this elder, showed him a frightful form. The Elder, having known that "this is Māra," showing "Evil One, for those who have transcended the realm of Māra, what will your action do to them? On that account, however, you yourself will undergo vexation and harm," spoke the verse "Radiant with light, gone to fruition."

25. Therein, "radiant with light" means whose radiance has arisen through the light of knowledge, because of having attained the knowledge of the highest path. By that, because of the state of the darkness of mental defilements having been completely struck down and destroyed without remainder, it is exceedingly luminous - this is the meaning. "Gone to fruition" means gone to, reached fruition; the intention is together with the knowledge of the highest fruition. "Mind" speaks of the mind of one who has eliminated the mental corruptions in a general sense. Therefore he said "constantly." For that, because of the inclination towards cessation, since those who have eliminated the mental corruptions constantly enter the fruition attainment of arahantship, it deserves to be called "together with fruition." "Such" means of that kind; the meaning is a Worthy One. "Having assaulted" means having purified, having overcome. "Dark One" - he addresses Māra; for he is called "the Dark One" because of the nature of his dark actions and because of his dark birth. "You undergo suffering" means here, through entering the belly and so on, you will undergo, you will reach useless bodily fatigue as suffering, and in the future state, irremediable suffering in the realms of misery. Having heard that, Māra, thinking "The ascetic knows me," disappeared right there.

The commentary on the verses of the Elder Nandiya is completed.

6.

Commentary on the Verses of the Elder Abhaya

26. "Having heard the well-spoken speech" is the verse of the Venerable Elder Abhaya. What is the origin? It is said that he, having gone forth in the Dispensation of the Blessed One Padumuttara, having become one who preaches the Teaching, at the time of preaching the Teaching, first having praised the Blessed One with four verses, afterwards taught the Teaching. By the power of that meritorious action of his, for a hundred thousand cosmic cycles there was no conception in a realm of misery. For thus it has been said -

Due to the success of the field and so on, and due to the exceedingly noble nature of his volitions of prior and subsequent determination, that immeasurable stream of merit, stream of the wholesome, was such. "For those with confidence in the inconceivable, the result is inconceivable" - for thus it has been said. Indeed, the merit accumulated in each and every existence was supportive for him. For thus he made an offering with ketaka flowers to the Blessed One Vipassī. Thus, wandering only in fortunate worlds through eminent distinctions of merit, in this arising of a Buddha, he was reborn as the son of King Bimbisāra. His name was Abhaya. His origin will become clear further on. He, having been trained by Nigaṇṭha Nāṭaputta in a two-horned question, sent off with "Having asked this question, refute the ascetic Gotama," having approached the Blessed One, having asked that question, when the Blessed One had spoken of the nature of that question as not to be answered categorically, having understood the defeat of the Jains and the state of the Teacher as a Fully Self-Enlightened One, he announced his state as a lay follower. Thereupon, when King Bimbisāra had deceased, with a sense of urgency arisen, having gone forth in the Dispensation, having become a stream-enterer through the teaching of the Simile of the Keyhole Discourse, again having undertaken insight, he realised arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, declaring final liberating knowledge by praising his own practice, he spoke the verse "Having heard the well-spoken speech."

26. Therein, "having heard" means having given ear, having reflected upon by following the ear-door. "Well spoken" means well said, properly said, spoken without deceiving in anything, because of being a Fully Self-Enlightened One and because of great compassion, spoken by way of exclusively establishing the intended meaning - the discourse on the Teaching that illuminates the four truths. For there is no teaching of the Teaching by the Blessed One that is free from the truths. "Of the Buddha" means of the Omniscient Buddha. "Kinsman of the Sun": because of having arisen in the Solar lineage, "the sun is the kinsman of this one" - thus "Kinsman of the Sun"; the Blessed One. Of that Kinsman of the Sun. Or alternatively, "a kinsman of the sun" - thus "Kinsman of the Sun"; the Blessed One. Because of the state of being a legitimate son of that Blessed One. Therefore the Blessed One said -

"Paccabyadhiṃ" means I penetrated. "Hī" is merely a particle. "Nipuṇaṃ" means smooth, supremely subtle, the truth of cessation, or the four truths themselves. Or "hī" is an indeclinable particle in the sense of cause. Because I penetrated the subtle four truths, therefore there is now nothing further to be penetrated - this is the meaning. As to what did he penetrate, he said "as the tip of a hair with an arrow." Just as a well-trained, skilled archer might pierce without missing, with an arrow, a shaft, the tip of a hair split sevenfold, so I penetrated the subtle noble truths - this is the explanation.

The commentary on the verses of the Elder Abhaya is completed.

7.

Commentary on the Verses of the Elder Lomasakaṅgiya

27. "Dabba grass, kusa grass" is the verse of the Venerable Elder Lomasakaṅgiya. What is the origin? It is said that he, ninety-one cosmic cycles from now, having seen the Blessed One Vipassī, with a gladdened mind, having venerated him with various flowers, by that meritorious action, having been reborn in the heavenly world, again having performed meritorious deeds again and again, wandering only in fortunate destinations, having gone forth in the Dispensation of the Blessed One Kassapa, practised the ascetic duty. And at that time, when the practice of the Bhaddekaratta had been spoken by the Teacher, a certain monk engaged in discussion with him by way of the Bhaddekaratta Sutta. He could not answer that properly. Being unable to answer properly, he made the aspiration "May I in the future be able to teach you the Bhaddekaratta," and the other "May I ask." Of these, the first, having wandered in the round of rebirths among gods and humans for one interval between Buddhas, was reborn in the time of our Blessed One in a Sakyan royal family at Kapilavatthu. Because of his delicate nature, hairs grew on the soles of his feet, like those of a dog; on account of that his name was Lomasakaṅgiya. The other, having been reborn in the heavenly world, became known as Candana. Lomasakaṅgiya, when Sakyan princes beginning with Anuruddha were going forth, did not wish to go forth. Then, in order to stir him, the young god Candana, having approached, asked about the Bhaddekaratta. The other said "I do not know." Again the young god reproved him: "Then why was the agreement made by you 'I shall teach the Bhaddekaratta,' yet now you do not know even so much as the name?" The other, having approached the Blessed One together with him, asked: "It is said, venerable sir, that formerly an agreement was made by me 'I shall teach the Bhaddekaratta to this one.'" The Blessed One said: "Yes, son of good family, this was done by you in the time of the Blessed One Kassapa." This meaning should be understood in detail according to the method given in the Latter Fifty. Then Lomasakaṅgiya said: "If so, venerable sir, give me the going forth." The Blessed One rejected this: "Indeed, Tathāgatas do not give the going forth to a son not permitted by his mother and father." He, having gone to his mother's presence, having said "Permit me, mother, to go forth; I shall go forth," when his mother said "Dear son, you are delicate, how will you go forth?" making known his ability to endure dangers, he spoke the verse "Dabba grass, kusa grass, thorny shrubs."

27. Therein, "dabba" means dabba grass, which is also called "saddula." "Kusa" means kusa grass, which is called "kāsa." "Poṭakila" means a shrub with thorns and without thorns. But here only that with thorns is intended. Usīra and so on are easily understood. Grasses beginning with dabba, bīraṇa grasses, are productive of suffering even when trodden upon with the feet and are obstacles to walking; and yet I shall push them aside with my chest, I shall remove them even with my chest. Thus removing them, enduring the suffering on that account, having entered into the midst of a thicket in a forest haunt, I shall be able to practise the ascetic duty. He shows: what then to say of treading upon them with the feet. "Developing seclusion" means developing bodily seclusion, mental seclusion, and seclusion from clinging. For having abandoned the desire to be in a crowd, for one who is indeed developing bodily seclusion, concentrating the mind on any one among the thirty-eight objects, there is mental seclusion; not for one delighting in company. Only for one who is concentrated, doing the work of insight, and practising serenity and insight meditation in conjunction, there is the achievement of seclusion from clinging through the exhaustion of the mental defilements; not for one who is unconcentrated. Therefore it was said: "Developing seclusion" means developing bodily seclusion, mental seclusion, and seclusion from clinging. But when the son had spoken thus, the mother gave permission: "If so, dear son, go forth." He, having approached the Blessed One, requested the going forth. The Teacher gave him the going forth. Him, having gone forth, having accomplished the preliminary duties, having taken a meditation subject, as he was entering the forest, the monks said - "Friend, you are delicate; will you be able to dwell in the forest?" He, having spoken that very same verse to them too, having entered the forest, devoting himself to meditation, before long became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, the elder, declaring final liberating knowledge, spoke that very verse.

The commentary on the verses of the Elder Lomasakaṅgiya is completed.

8.

Commentary on the Verses of the Elder Jambugāmiyaputta

28. "Are you not attached to robes" is the verse of the Venerable Elder Jambugāmiyaputta. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating wholesome action here and there as a decisive support for the end of the round of rebirths, thirty-one cosmic cycles from now, in the time of the Blessed One Vessabhū, one day, having seen kiṃsuka flowers, having taken those flowers, recollecting the virtues of the Buddha, with reference to the Blessed One, throwing them into space, he venerated him. He, by that meritorious action, was reborn among the Tāvatiṃsa gods. Thereafter, having performed meritorious deeds, wandering again and again among gods and humans, in this arising of a Buddha, he was reborn as the son of a lay follower named Jambugāmiya in Campā. By that meritorious action, he was reborn among the Tāvatiṃsa gods. Thereafter, having performed meritorious deeds, wandering again and again among gods and humans, in this arising of a Buddha, he was reborn as the son of a lay follower named Jambugāmiya in Campā. On account of that, his designation was indeed "Jambugāmiyaputta." He, having come of age, having heard the Teaching in the presence of the Blessed One, having gained a sense of urgency, having gone forth, having accomplished the preliminary duties, having taken a meditation subject, dwelt at Sāketa in the Añjana Grove. Then his father, for the purpose of investigating "Does my son dwell delighting in the Dispensation, or not?" having written the verse "Are you not attached to robes," sent it. He, having read it, thinking "My father suspects me of heedless abiding, and even today I have not transcended the plane of the worldlings," being stirred with a sense of urgency, striving and endeavouring, before long became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, having gone to the city where his relatives dwelt, making known the nature of the Dispensation as leading to liberation, he showed a wonder of supernormal power. Having seen that, his relatives, with gladdened minds, had many monasteries of the Community built. The elder too, having made the verse sent by his own father his goad, striving and endeavouring, realised arahantship. Even while declaring final liberating knowledge, for the purpose of honouring his father, he spoke that very same verse "Are you not attached to robes."

28. Therein, "kacci" is an indeclinable particle used in questioning. "No" is in negation. "Vatthapasuto" means attached to robes, one who is attached to robes, delighting in the adornment of robes. And this is merely an illustration, because the rejecting of fickleness such as adorning the bowl and so on is also intended. "Kacci na vatthapasuto" is also a reading; the meaning is the same. "Bhūsanārato" means delighted in, devoted to the embellishment of one's individual existence, just as some, even having gone forth, are fickle, much devoted to bodily comfort, engaged in the adornment and embellishment of requisites such as robes and of their own bodies. "Was he not indeed one attached to requisites and delighting in ornaments?" - this here is the meaning of both terms. "The odour consisting of morality" means by the power of the fourfold morality that is well-purified through establishing the state of being unbroken and so on, that which is "the generation of the moral ones" - not the other, the immoral generation; through being immoral itself, it emits a foul odour consisting of immorality. Thus, "not having emitted a foul odour, are you emitting the odour consisting of morality?" - this is the meaning. Or alternatively, "not like other people" means not the other, the immoral generation; that is not the case, since you emit the odour consisting of morality - thus by way of contrast, it makes clear only the emitting of the odour of morality.

The commentary on the verses of the Elder Jambugāmiyaputta is completed.

9.

Commentary on the Verses of the Elder Hārita

29. "Straightening oneself" is the verse of the Venerable Elder Hārita. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating the accumulation of merit here and there as a decisive support for the end of the round of rebirths, thirty-one cosmic cycles from now, having seen a Paccekasambuddha named Sudassana, with a gladdened mind, having made an offering with kuṭaja flowers, by that meritorious action, wandering only in fortunate destinations, in this arising of a Buddha, was reborn in the city of Sāvatthī in a wealthy brahmin family. His name was Hārita. When he had come of age, his mother and father brought a brahmin's daughter, a maiden befitting his family, beauty and so on. He, while enjoying the happiness of wealth together with her, one day, having looked at the beauty of himself and of her, being urged by natural law, gained a sense of urgency thinking "Such beauty indeed is before long crushed by ageing and by death." With the passing of just a few days, a black snake bit and killed his wife. He, with a sense of urgency arisen even more because of that, having gone to the Teacher's presence, having heard the Teaching, having cut the bondage of the household, went forth. And for him, though dwelling having taken a meditation subject suitable to his temperament, the meditation subject did not succeed; the mind did not become straight. He, having entered the village for almsfood, having seen a certain fletcher who, having placed an arrow shaft in a machine, was making it straight, having thought "These make even something without consciousness straight; why should I not make the mind straight?" having turned back from that very place, seated at his daytime resting place, he began insight meditation. Then the Blessed One, having sat above in space, giving exhortation, spoke the verse "Straightening oneself." Some say that this very elder spoke it exhorting himself as if another.

29. Therein, "straightening" means rightly raising up; by the power of attainment, not allowing it to fall into the side of idleness, lifting it up from there, applying evenness of energy - this is the meaning. "Oneself" means the mind; or alternatively, "straighten" means raise up from the side of idleness. The syllable "ma" serves as a word-connector. If, due to inferior energy, your mind does not proceed along the path of the meditation subject, rightly raise it up by the power of arousal of energy; make it not bent down and not inclined away - this is the intention. But one doing thus, as a fletcher does an arrow. "Having made the mind straight, break ignorance, Hārita." Just as a fletcher, examining a shaft even slightly bent down or inclined away, makes it straight for the purpose of hitting the target, so, examining the mind bent down through lack of safeguarding from falling into idleness and inclined away through lack of safeguarding from falling into restlessness, having made the mind straight by the attainment of absorption, with a concentrated mind, having aroused zeal in insight, quickly break, shatter ignorance by the knowledge of the highest path. Having heard that, the elder, having developed insight, before long became a Worthy One. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, even while declaring the final liberating knowledge, he spoke that very same verse.

The commentary on the verses of the Elder Hārita is completed.

10.

Commentary on the Verses of the Elder Uttiya

30. "When illness arose in me" is the verse of the Venerable Elder Uttiya. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating merit here and there as a decisive support for the end of the round of rebirths, ninety-four cosmic cycles ago from now, in the time of the Blessed One Siddhattha, was reborn as a large crocodile in the river Candabhāgā. He, having seen the Blessed One who had approached the bank of the river wishing to go to the far shore, with a gladdened mind, wishing to carry him to the far shore, lay down near the bank. The Blessed One, out of compassion for him, placed his feet on his back. He, joyful and elated, with twofold endeavour through the force of rapture, cutting through the stream, carried the Blessed One to the far shore with swift speed. The Blessed One, having observed the confidence of his mind, having declared "This one, having passed away from here, having been reborn in the heavenly world, thenceforth wandering only in fortunate destinations, ninety-four cosmic cycles from now will attain the Deathless," departed.

He, thus wandering only in fortunate destinations, in this arising of a Buddha, was reborn as the son of a certain brahmin in Sāvatthī, Uttiya by name. He, having come of age, having become a wandering ascetic thinking "I shall seek the Deathless," going about, one day, having approached the Blessed One, having heard the Teaching, even having gone forth in the Dispensation, being unable to produce a distinction due to not having purified morality and so on, having seen other monks who had produced a distinction declaring the final liberating knowledge, having approached the Teacher, requested an exhortation only in brief. The Teacher too gave him an exhortation only in brief, beginning with "Therefore, Uttiya, you should purify the very beginning." He, having stood firm in that exhortation, began insight meditation. For him who had begun insight meditation, an illness arose. But when the illness had arisen, with a sense of urgency arisen, having made it a basis for the arousal of energy, doing the work of insight, having aroused zeal in insight, he attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, declaring final liberating knowledge by way of making clear the complete manner of his own right practice, he spoke the verse "When illness arose in me."

30. Therein, "when illness arose in me" means when a disease - which has received the name "illness" because of afflicting the body, caused by the disturbance of discordant elements - arose in me. "Mindfulness arose in me" means "Illness has indeed arisen in me; now there is this possibility, that is to say, the illness might increase. But as long as this illness does not increase, come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised" - thus mindfulness, which became the basis for the arousal of energy, arose in me who was being oppressed by unpleasant feeling on account of that very illness. Therefore he said "Illness has arisen in me, this is not the time for me to be negligent." For having made the mindfulness that thus arose his goad, this elder attained arahantship.

The commentary on the verses of the Elder Uttiya is completed.

The commentary on the third chapter is completed.

4.

The Fourth Chapter

1.

Commentary on the Verses of the Elder Gahvaratīriya

31. "Touched by gadflies" is the verse of the Venerable Elder Gahvaratīriya. What is the origin? It is said that he, having formed aspirations under former Buddhas, thirty-one cosmic cycles from now, in the time of the Blessed One Sikhī, having become a deer hunter, while wandering in the forest, saw the Blessed One Sikhī teaching the Teaching to gods, serpents and demons at the foot of a certain tree, and having seen him, with a gladdened mind, he took the sign in the sound as "This is called the Teaching." He, by that confidence of mind, having arisen in the heavenly world, again wandering again and again only in fortunate destinations, in this arising of a Buddha, having been reborn in a brahmin family in Sāvatthī, having received the name "Aggidatta," having come of age, having seen the Twin Miracle of the Blessed One, with confidence arisen, having gone forth in the Dispensation, having taken a meditation subject, dwelt in a forest place called Gahvaratīra. On account of that, his designation was "Gahvaratīraya." He, having developed insight, before long attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, having paid homage to the Blessed One, he went to Sāvatthī. Having heard of his arrival, his relatives, having approached, carried on a great giving. He, having stayed for a few days, wished to go to the forest itself. His relatives said to him "Venerable sir, the forest is full of many dangers by way of gadflies, mosquitoes and so on; dwell right here." Having heard that, the elder, declaring the final liberating knowledge by way of praising delight in seclusion, saying "Dwelling in the forest itself pleases me," spoke the verse "Touched by gadflies."

31. Therein, "touched by gadflies and mosquitoes" means touched, bitten by blind flies which received the name "gadflies" because of their habit of biting, and by needle-mouthed creatures known as mosquitoes - this is the meaning. "In the forest" means in the forest, by the connection with the characteristic of forest stated as "the last five hundred bow-lengths." "In a great wood" means in a great wilderness forest, because of the thickness of great trees and shrubs. "Like an elephant at the head of battle" means like a noble elephant experienced in battle, at the forefront of battle, the striking of the enemy army. Having become zealous, thinking "Dwelling in the forest has been praised and extolled by the Buddha and others," being mindful, having become one possessed of mindfulness, there in that forest, or when that contact of gadflies and so on has arisen, one should endure, should bear it, should not give up dwelling in the forest thinking "Gadflies and so on are afflicting me" - this is the meaning.

The commentary on the verses of the Elder Gahvaratīriya is completed.

2.

Commentary on the Verses of the Elder Suppiya

32. "The ageless by one who is ageing" is the verse of the Venerable Elder Suppiya. What is the origin? It is said that he, in the time of the Blessed One Padumuttara, having been reborn in a family home, having gone forth into the going forth as a hermit, dwelling in a forest haunt, having seen the Blessed One there, with a gladdened mind, gave various fruits, and likewise to the Community of monks. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in the time of the Fully Self-Enlightened One Kassapa, having been reborn in a family of the warrior caste, having gradually attained discretion, through dependence on a good friend, having gained a sense of urgency, having gone forth in the Dispensation, was very learned. He dwelt exalting himself with the vanity of birth and the vanity of learning, and scoffing at others. He, in this arising of a Buddha, as an outcome of that action, was reborn in Sāvatthī in a despised family of cemetery-keepers. His name was Suppiyatissa. Then, having attained discretion, having approached the Elder Sopāka who was his friend, having heard the Teaching in his presence, having gained a sense of urgency, having gone forth, having fulfilled right practice, he spoke the verse "The ageless by one who is ageing."

32. Therein, "the ageless" means devoid of ageing; he said this with reference to Nibbāna. For that, because of being unborn, ageing does not exist here, or upon the attainment of this, that does not exist for the person - thus because of the cause of the absence of ageing too, it is called "ageless." "By one who is ageing" means by one who is growing old, by one who is reaching ageing moment by moment. "By one who is burning" means by one who is being scorched, by one who is being burnt by the eleven fires beginning with lust and so on. "Peace" means Nibbāna, whose intrinsic nature is quenched, because of the absence of the aforesaid torment. "I would exchange" means I would barter, I would get in exchange. "The supreme peace" means the highest peace, because of having the nature of the appeasement of the fever of mental defilements and volitional activities without remainder. "Freedom from bondage" because of not being pursued by the four mental bonds. "Unsurpassed" because of the absence of anything whatsoever more superior to itself. Here this is the meaning in brief - By one who is ageing, because of being overcome by ageing moment by moment, and likewise by one who is being scorched by the fire of lust and so on - thus gone, by what is impermanent, suffering, without substance, in every way of unpeaceful intrinsic nature, beset with danger - because of being the opposite of that, I would exchange for the ageless, that which has become the supreme peace, untroubled by anything whatsoever, the unsurpassed Nibbāna, thinking "Great indeed is my gain, great is the fortune that has come into my possession." Just as indeed human beings, when exchanging whatever goods, are indifferent to what is being given and esteem what is being received, so this elder, dwelling resolute, making known his indifference to his own body and life, and the fact that Nibbāna had been sent for, having said "I would exchange for the supreme peace, the unsurpassed freedom from bondage," developing that very practice, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship too, he spoke that very same verse by way of a declaration of final liberating knowledge.

The commentary on the verses of the Elder Suppiya is completed.

3.

Commentary on the Verses of the Elder Sopāka

33. "Just as towards an only son" is the verse of the Venerable Elder Sopāka. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating wholesome action here and there as a decisive support for the end of the round of rebirths, in the time of the Blessed One Kakusandha, having been reborn as the son of a certain householder, one day, having seen the Teacher, with a gladdened mind, presented citron fruits to the Teacher. The Blessed One accepted out of compassion. He, having deep faith in the community of monks, having established a ticket meal, by way of designation to the Community, gave milk-rice to three monks for as long as life lasted. He, experiencing achievement among gods and humans again and again by those meritorious actions, once, having been reborn in a human womb, gave milk-rice to a certain Individually Enlightened One. Thus, having performed meritorious deeds here and there, wandering only in fortunate destinations, in this arising of a Buddha, as an outcome of former action, he took conception in the womb of a certain woman of unfortunate destiny in Sāvatthī. His mother, having carried him in the womb for ten months, when the embryo was fully matured, at the time of delivery, being unable to give birth, having fallen into a faint, lay for a long time as if dead. Her relatives, with the perception "She is dead," having taken her to the cemetery, having placed her on the funeral pyre, through the power of the deities, a wind and rain storm having arisen, without setting fire, they departed. The boy, being a being in his last existence, through the power of the deities, came forth healthy from his mother's womb. But the mother died. A deity, having taken him, in human form, having placed him in the house of the cemetery-keeper, nourished him for some time with suitable food. Thereafter the cemetery-keeper too, having made him his own son, raised him. He, thus growing up, went about playing together with his son, a boy named Supiya. Because of his having been born and raised in the cemetery, his designation was "Sopāka."

Then one day, the Blessed One, towards the break of dawn, having spread the net of knowledge, having surveyed kinsmen accessible to instruction, having seen him included within the net of knowledge, being seven years old, went to the cemetery. The boy, being urged by a former cause, with a gladdened mind, having approached the Teacher, having paid homage, stood. The Teacher taught him the Teaching. He, having heard the Teaching, having requested the going forth, being told "You must be permitted by your father," led his father to the Teacher's presence. His father, having approached the Teacher, having paid homage, gave permission saying "Venerable sir, give this boy the going forth." The Teacher, having given him the going forth, directed him to the development of friendliness. He, having taken the meditation subject of friendliness, dwelling in the cemetery, and after a long time, having produced the meditative absorption through friendliness, having made the meditative absorption the foundation, having developed insight, realised arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having become a Worthy One, showing the method of development of friendliness to other cemetery-dwelling monks, he spoke the verse "Just as towards an only son."

33. Therein, "yathā" is an indeclinable particle in the sense of a simile. "Ekaputtasmin" means: one who purifies (punāti) and protects (tāyati) the family lineage is a son (putto); a son is of various kinds beginning with a natural-born son (atraja). One son is an only son (ekaputto); towards that only son (tasmiṃ ekaputtasmiṃ). And this is a locative expression used in the sense of domain. "Piyasmin" means in one who has become a basis for producing affection through being worthy of endearment, through being an only son, and through physical appearance, morality, good conduct, and so on. "Kusalī" means: wholesome (kusala) is called security, the state of well-being; one for whom there is that which should be obtained is caring (kusalī); one who seeks the welfare of beings, one whose disposition is friendliness. "Sabbesu pāṇesu" means towards all beings. "Sabbattha" means in all directions, or in all existences and so on, or in all conditions. This is what is meant - just as a mother or father would be caring, exclusively seeking the welfare of a dear and agreeable only child, so one should be caring through exclusively seeking the welfare of all beings established in all directions of the various kinds beginning with the eastern, in all existences of the various kinds beginning with sensual existence, and in all conditions of the various kinds beginning with youth - without making the boundary "friend, indifferent one, hostile one," by way of breaking down boundaries, one should develop friendliness of one flavour everywhere. But having spoken this verse, he gave the exhortation: "If you, venerable ones, were to engage in the development of friendliness in this way, those eleven benefits of friendliness stated by the Blessed One beginning with 'one sleeps happily,' you would definitely become sharers in them."

The commentary on the verses of the Elder Sopāka is completed.

4.

Commentary on the Verses of the Elder Posiya

34. "Excellent when not approached" is the verse of the Venerable Elder Posiya. What is the origin? It is said that he, having formed aspirations under former Buddhas, having accumulated much wholesome action here and there as a decisive support for the end of the round of rebirths, wandering only in fortunate worlds, ninety-two cosmic cycles ago from now, in the time of the Blessed One Tissa, having become a deer hunter, wandered in the forest. Then the Blessed One, in order to show favour to him, having gone to the forest, showed himself in his range of vision. He, having seen the Blessed One, with a gladdened mind, having laid down his weapon, having approached, stood with joined palms raised. The Blessed One showed his wish to sit down. He, at that very moment, having taken handfuls of grass, having carefully spread them on a level piece of ground, offered them. The Blessed One sat down there out of compassion. When the Blessed One was seated, experiencing no small measure of joy and pleasure, having paid homage to the Blessed One, he himself too sat down to one side. Then the Blessed One, thinking "This much suffices as a wholesome seed for this one," rose from his seat and departed. Soon after the Blessed One had departed, a lion, the king of beasts, killed him. He, having deceased, was reborn in the heavenly world. Having seen that "If the Blessed One had not approached, he, killed by the lion, would have been reborn in hell," the Blessed One approached for the purpose of his rebirth in a fortunate world and for the purpose of planting a wholesome seed.

He, having remained there as long as life lasted, having passed away from that heavenly world, wandering only in fortunate worlds, in this arising of a Buddha, was reborn as the son of a certain millionaire of great wealth in Sāvatthī, as the younger brother of the Elder Saṅgāmajita. His name was Posiya. He, having come of age, having taken a wife, having obtained one son, being urged by natural law due to being one in his final existence, with religious emotion arisen dependent on birth and so on, having gone forth, having entered the forest, having become withdrawn, devoting himself to the meditation on the four truths as a meditation subject, before long, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, having come to Sāvatthī to pay homage to the Blessed One, out of compassion for his relatives, he went to the house of his relatives. There his former wife, having paid homage to him, at first having shown her duty like a female lay follower by offering a seat and so on, not knowing the elder's disposition, afterwards wished to entice him by feminine wiles and so on. The elder, having thought "Alas, the blind fool behaves thus even towards one such as me," without saying anything, having risen from his seat, went to the forest itself. The forest-dwelling monks asked him: "Why, friend, have you returned so quickly? Were you not seen by your relatives?" The elder, relating the incident there, spoke the verse "These women are excellent when not approached."

34. Therein, "excellent when not approached" means these women, not approached, not gone near to, or having stood far away indeed, are excellent for a man, foremost, beneficial, and that indeed always, at all times, not only at night, not by day either, nor at a time of seclusion either. "For one who knows" means by one who knows. "Anāsannaparā" is also a reading; the meaning is the same. For this is the intention here: Even fierce elephants, horses, buffaloes, lions, tigers, demons, ogres, and goblins, when not approaching human beings, are excellent, foremost, not bringing harm; but when approaching, they would cause harm pertaining to the present life only. But women, having approached, having destroyed the welfare pertaining to the present life, pertaining to the future life, and even that based upon deliverance, bring about great harm; therefore, these women are excellent when not approached, always, for one who knows. Now, showing that meaning by applying it to himself, he said beginning with "from the village." Therein, "gāmā" means the village. For this is an ablative expression used in the accusative sense. "Araññamāgammā" means having come from the forest. The syllable "ma" serves as a word-connector, and this is an accusative expression used in the ablative sense. "From there" means from the small bed. "Without addressing" means without speaking to his former wife, without saying even so much as "Be diligent." "Posiya" - he speaks of himself as if speaking of another. But those who read "pakkāmi," for them the explanation is: "I, Posiya, departed." But those who say "That woman, having fed the elder who had come to the house, wished to entice him; having seen that, the elder at that very moment, having departed from the house, having gone to the monastery, sat down on a small bed at his own dwelling place. That woman too, after the meal, adorned and prepared, approached the elder's dwelling place at the monastery. Having seen that, the elder, without saying anything, having risen, went to his day-time resting place itself" - for them, the meaning of the verse-line "from the village, having come from the forest" is conveyed according to its literal expression only. For "monastery" is here intended as "forest."

The commentary on the verses of the Elder Posiya is completed.

5.

Commentary on the Verses of the Elder Sāmaññakāni

35. "One who seeks happiness" is the verse of the Venerable Elder Sāmaññakānī. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating wholesome action in this and that existence, ninety-one cosmic cycles from now, in the time of the Blessed One Vipassī, having been reborn in a human womb, having seen the Blessed One Vipassī, with a gladdened mind, gave one bed. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a certain wandering ascetic. His name was Sāmaññakānī. He, having attained discretion, having seen the Twin Miracle of the Teacher, with a gladdened mind, having gone forth in the Dispensation, having taken a meditation subject suitable to his temperament, having produced meditative absorption, having made the meditative absorption the foundation, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Now the elder's lay companion, a wandering ascetic named Kātiyāna, from the time of the arising of a Buddha onwards, because the material gain and honour of the sectarians had been destroyed, not obtaining even so much as food and clothing, his livelihood ruined, having approached the elder, asked "You, the sons of the Sākyan, having attained the highest material gain and the highest fame, live happily; but we are afflicted, with a difficult livelihood. How, by practising in what way, does happiness pertaining to the present life and pertaining to the future life succeed?" Then the elder, making clear by way of exposition that he himself had attained that, thinking "Directly, happiness is indeed only supramundane happiness, and that is only for one who proceeds in the practice conforming with that," spoke the verse "One who seeks happiness obtains happiness by practising that."

35. Therein, "happiness" - spiritual happiness is intended here. And that is fruition attainment and Nibbāna. For thus it was said "This concentration is pleasant in the present and has pleasant results in the future" and "Nibbāna is the highest bliss." "One who seeks happiness" means one whose purpose is happiness, one desirous of the aforesaid happiness. "Obtains" means attains. This happiness is only for one who is desirous, not for the other. But who is the desirous one? He said "by practising that" - one practising for that purpose, by whatever practice one proceeds in that practice - this is the meaning. Not only does one who practises that obtain happiness, but also he attains fame, and by such fame as "He is indeed virtuous, of thoroughly pure bodily and verbal action, of thoroughly pure livelihood, a meditator, devoted to meditative absorption" and so on, he attains fame spread in one's absence, widely known renown. "His glory increases" means the glory reckoned as the praise of virtues in one's presence and reckoned as the accomplishment of a retinue increases for him. Now, showing in its own form the meaning stated generally as "by practising that" - he said "Whoever develops the noble eightfold path, straight and upright, for the attainment of the Deathless." Its meaning is: whatever person develops the practice leading to the cessation of suffering - which is noble in the sense of purity because of being far from mental defilements, in the sense of producing the state of nobility for those who proceed; eightfold because of being a combination of eight factors beginning with right view; straight in the sense of being not crooked because of being the middle practice devoid of the two extremes; upright because of the abandoning of bodily crookedness and so on; which has received the name "path" in the sense of killing mental defilements, in the sense of being sought by those who desire Nibbāna, and in the sense of going - develops it for the attainment, for the achievement of the Deathless, the unconditioned element, arouses it in one's own continuity and cultivates it - he is called directly "one who seeks happiness, practising that"; therefore he obtains the aforesaid happiness. Having heard that, the wandering ascetic, with a gladdened mind, having gone forth, rightly proceeding, before long, having developed insight, attained arahantship. This itself was the elder's declaration of final liberating knowledge.

The commentary on the verses of the Elder Sāmaññakāni is completed.

6.

Commentary on the Verses of the Elder Kumāputta

36. "Good is learning" is the verse of the Venerable Elder Kumāputta. What is its origin? It is said that he, having formed aspirations under former Buddhas, ninety-one cosmic cycles from now, having become a hermit clad in cheetah hide, dwelling in a royal garden in the city of Bandhumatī, having seen the Blessed One Vipassī, with a gladdened mind, gave oil for anointing the feet. He, by that meritorious action, was reborn in the heavenly world. Thenceforth, wandering only in fortunate destinations, in this arising of a Buddha, he was reborn in a householder's family in the city of Veḷukaṇṭaka in the Avanti country. They gave him the name "Nanda." But his mother was named Kumā; therefore he became known as Kumāputta. He, having heard the Teaching in the presence of the Venerable Sāriputta, having gained confidence, having gone forth, having accomplished the preliminary duties, practising the ascetic duty on the side of a mountain at the border, being unable to produce a distinction, having approached the Blessed One, having heard the Teaching, having purified the meditation subject, dwelling in a suitable place, having developed insight, realised arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, having seen monks in the forest who were mostly given to bodily rigidity, exhorting them, making known the nature of the Dispensation as leading to liberation, he spoke the verse "Good is learning, good is conduct."

36. Therein, "sādhu" means beautiful. "Suta" means hearing. And that indeed means the hearing of the ten topics of discussion, which is based upon the end of the round of rebirths, particularly connected with fewness of wishes and so on; this is what is intended here. "Good is conduct" means that very conduct of fewness of wishes and so on that has been practised; for good conduct itself is called "caritaka." By both terms, he shows great learning and the practice conforming with that as "beautiful." "Always" means at all times - during the time of being junior, middle, and elder monks, or in all moments of the postures. "Dwelling without a home" means the five types of sensual pleasure, in the sense of being a dwelling place for mental defilements, are called abodes; or the mundane phenomena of the six objects. As he said - "One who is shackled by the spreading out in the abode of the sign of matter, householder, is called 'one who dwells in an abode'" and so on. The practice for the purpose of abandoning those abodes is dwelling without a home. "Questioning about meaning" means the questioning, by one who wishes to understand that, having approached a good friend, about the distinction into what pertains to the present life, what pertains to the future life, and what pertains to the ultimate reality; or the questioning about the meaning, the intrinsic nature of phenomena, classified as wholesome and so on, by such questions as "What, venerable sir, is wholesome, what is unwholesome, what is blameworthy, what is blameless?" - this is questioning about meaning. "Acting respectfully" means having asked that, by way of being one who takes it in the right way, the determination to stand firm in his exhortation - right practice. Here too the term "good" should be brought and connected. "This is asceticism" means whatever learning was stated by "good is learning" and so on, and whatever conduct, and whatever dwelling without a home, and whatever questioning about meaning, and whatever acting respectfully - this is asceticism, this is the state of an ascetic. Since the state of an ascetic is by this practice alone, and not otherwise, therefore "asceticism" is directly a designation for the path and its fruition. Or else this is the unmistakable practice for that; but this asceticism is possible for one of such a kind - to show that, "for one who owns nothing" was said. The meaning is: of one who does not possess, one who is devoid of the acceptance of possessions such as fields, sites, unwrought gold, gold, female slaves, male slaves, and so on.

The commentary on the verses of the Elder Kumāputta is completed.

7.

Commentary on the Verses of the Elder Kumāputtasahāya

37. "They go to various countries" is the verse of the Venerable Elder Kumāputtasahāya. What is the origin? It is said that he, having formed aspirations under former Buddhas, accumulating wholesome deeds here and there as a decisive support for the end of the round of rebirths, ninety-four cosmic cycles ago from now, in the time of the Blessed One Siddhattha, having been reborn in a family home, having attained discretion, having entered the forest, having cut much timber from trees, having made a walking stick, gave it to the monastic community. And having performed meritorious deeds according to his means, having been reborn among the gods, thenceforth wandering only in fortunate destinations, in this arising of a Buddha, he was reborn in a prosperous family in the city of Veḷukaṇṭaka. His name was Sudantotissa. Some say "Vāsula." He, having become a dear friend of Kumāputta, going about, having heard "Kumāputta has gone forth," thinking "Surely that Teaching and discipline is not inferior, where Kumāputta has gone forth," following after that, himself also wishing to go forth, approached the Teacher's presence. The Teacher taught him the Teaching. He, with desire for the going forth arisen even more, having gone forth, dwells together with Kumāputta himself on the border mountain, engaged in meditative development. And at that time many monks, even while wandering on a journey through the country in various countries, even while going, even while coming, approach that place. Because of that there is a commotion there. Having seen that, the Elder Sudanta, thinking "These monks, having gone forth in the Dispensation leading to liberation, following after thoughts about the country, are failing in concentration of mind," being stirred with a sense of urgency, making that very sense of urgency a goad for the taming of his own mind, spoke the verse "They go to various countries."

37. Therein, "to various countries" means separately, to various kinds of countries; the meaning is to many countries such as Kāsi, Kosala, and so on. "They go" means they travel. "Wandering about" means wandering on a journey through the country under the influence of thoughts such as "Such and such a country has plenty of food, where almsfood is easily obtained; such and such a country is secure, free from disease" and so on. "Unrestrained" means unrestrained in mind because of the very non-abandoning of that thought about the country. "And they fail in concentration" means they fail in concentration, which is the root of all super-human achievements, comprising the distinction of access and absorption. The word "ca" is in the sense of emphasis. By travelling to other regions, due to the absence of opportunity to meditate, not attaining concentration not yet attained, and the concentration already attained deteriorating through not bringing it to mastery - this is called failing. In "what will travelling the country do," "su" is merely a particle. He speaks censuring: "For those of such a nature, what will travelling the country, the journey through the countryside, do? What purpose indeed will it accomplish? It is useless." "Therefore" means because such travelling to other regions is not beneficial for a monk, but rather is harmful because of the failure of achievements, therefore. "Having removed rivalry" means having removed and appeased, by means of appropriate reflection, the rivalry, the mental defilement, arisen through the influence of discontent in the place of dwelling. "One should meditate" means one should meditate by both kinds of meditative absorption: by meditation on a single object and by meditation on the three characteristics. "Without being led" means not being led by wrong thoughts or by craving and so on, not coming under their control; the meaning is one should attend only to the meditation subject. But having said thus, the elder, having made that very sense of urgency his goad, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

Whatever purpose, however, this elder monk made his goad and attained arahantship, having placed that very purpose in his heart, even after attaining arahantship he spoke this very verse "They go to various countries." Therefore that itself was his declaration of final liberating knowledge.

The commentary on the verses of the Elder Kumāputtasahāya is completed.

8.

Commentary on the Verses of the Elder Gavampati

38. "He who by supernormal power stopped the Sarabhu" is the verse of the Venerable Elder Gavampati. What is the origin? It is said that he, having formed aspirations under former Buddhas, thirty-one cosmic cycles from now, having seen the Blessed One Sikhī, with a gladdened mind, made an offering with flowers. He, by that meritorious action, having been reborn in the heavenly world, performing meritorious deeds again and again, had an umbrella and a railing built at the shrine of the Blessed One Koṇāgamana. But in the time of the Blessed One Kassapa, he was reborn in a certain family home. And in that family there was a large herd of cattle. Cowherds guarded them. This one went about there now and then, overseeing what was proper and fitting. He, having seen a certain elder who had eliminated the mental corruptions, who, having walked for almsfood in the village, was daily performing the meal duty in a certain place outside the village, having thought "The noble one will be wearied by the heat of the sun," having raised up four sirīsa posts, having placed sirīsa branches on top of them, having made a branch-pavilion, gave it. And they say he also planted a sirīsa tree near the pavilion. Out of compassion for him, the elder daily sat down there. He, by that meritorious action, having passed away from there, was reborn among the Cātumahārājika gods. As an indicator of his former action, a great sirīsa grove arose at the mansion gate, resplendent at all times with other flowers endowed with beauty and fragrance; therefore that mansion came to be known as "Serīsaka." That young god, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, having become one named Gavampati among the four lay companions of the Elder Yasa, having heard of the Venerable Yasa's state of having gone forth, went together with his own companions to the Blessed One's presence. The Teacher taught the Teaching to him. He, at the conclusion of the teaching, together with his companions, became established in arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, the elder, experiencing the bliss of liberation, was dwelling at Sāketa in the Añjana Grove. Now at that time the Blessed One, having gone to Sāketa together with a large community of monks, dwelt in the Añjana Grove. Lodging was not sufficient. Several monks lay down on the sandy bank of the river Sarabhū near the monastery. Then at the time of midnight, when a flood of water was coming in the river, the novices and others made loud sounds and great sounds. The Blessed One, having known that, commanded the Venerable Gavampati - "Go, Gavampati, having suppressed the water flood, make a comfortable abiding for the monks." The elder, having said "Good, venerable sir," suppressed the river stream by the power of supernormal power; it stood from afar like a mountain peak. Thenceforth the elder's power became well-known in the world. Then one day the Teacher, having seen the elder seated in the midst of a great assembly of gods and teaching the Teaching, out of compassion for the world, for the purpose of making clear his virtues, praising him, spoke the verse "He who by supernormal power stopped the Sarabhu."

38. Therein, "by supernormal power" means by the supernormal power of determination. "Sarabhu" means the river of that name, which in the world they call "Sarabhu." "Stopped" means not allowing it to flow, having turned back the stream, having made a great mass of water like a mountain peak, he placed it there. "Unattached" means not clinging, devoid of the support of craving and views, or because all mental fetters reckoned as bonds have been eradicated, unbound by any bond whatsoever; for that very reason, because of the absence of longing, which is defilement, he is without longing. He, Gavampati, him who has gone beyond all attachments - such a one, because of the state of standing having surpassed all attachments of lust, hate, delusion, conceit, and views, he has gone beyond all attachments; because of the state of being a sage beyond training, the great sage; for that very reason, because of having gone to the beyond of existence, to Nibbāna, of the entire existence comprising the divisions of sensual pleasure, action, becoming, and so on, one who has gone beyond existence. "The gods pay homage" means even the gods pay homage to him, how much less the other generation.

At the conclusion of the verse, there was full realization of the teaching for a great crowd of people. The elder, declaring final liberating knowledge, spoke this very verse thinking "I shall venerate the Teacher."

The commentary on the verses of the Elder Gavampati is completed.

9.

Commentary on the Verses of the Elder Tissa

39. "As if struck by a spear" is the verse of the Venerable Elder Tissa. What is its origin? This one too, it is said, having formed aspirations under former Buddhas, accumulating merit here and there as a decisive support for the end of the round of rebirths in this and that existence, having removed the old leaves at the root of the Bodhi tree of the Blessed One Tissa, cleaned it. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the Blessed One's paternal aunt's son in the city of Kapilavatthu, Tissa by name. He, having gone forth following the Blessed One, having been fully ordained, dwelling in a forest haunt, making conceit dependent on birth, being full of wrath and anguish and full of complaining, wandered about; he did not make an effort in the duties of an ascetic. Then the Teacher, one day, looking with the divine eye at him sleeping with his mouth open at his daytime resting place, having gone through the sky from Sāvatthī, having stood just in the sky above him, having pervaded with light, having aroused mindfulness in him who had been awakened by that light, giving exhortation, spoke the verse "As if struck by a spear."

39. Therein, "by a spear" - this is the heading of the teaching; the meaning is: by a knife with a single sharp edge and so on. "Struck" means beaten. For there are four kinds of blows: struck downward, struck upward, thrust through, and struck in various ways. Therein, having stood above and delivering a blow downward is called struck downward; having stood below and delivering a blow upward is called struck upward; having pierced through like a door-bolt needle and gone through is called thrust through; all the rest is called struck in various ways. But in this instance, struck downward is taken. For that is entirely severe, with a dart difficult to extract, difficult to treat medically, with internal corruption and internal pus and blood; the pus and blood, not coming out, envelops the surface of the wound and remains. By those wishing to remove the pus and blood, he must be bound together with the bed and turned head downward; they reach death or suffering like death. "Burning" means being burnt by fire. "On the head" means on the head. This is what is meant - Just as a man struck by a spear arouses energy, makes such an effort, and strives for the purpose of extracting the dart and treating the wound, and just as a man with his head ablaze when burning on the head arouses energy and makes such an effort for the purpose of quenching it, just so, a monk, for the abandoning of sensual lust, being mindful and diligent, having become exceedingly enthusiastic, should dwell.

Thus the Blessed One, giving exhortation for the appeasement of that elder's wrath and anguish, concluded the teaching under the heading of the abandoning of sensual lust through their co-existence. The elder, having heard this verse, with an agitated heart, properly engaged in insight, dwelt. Having known his disposition, the Teacher taught the Tissa Elder Discourse in the Saṃyutta. He, at the conclusion of the teaching, became established in arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, the elder, declaring final liberating knowledge, in order to venerate the Teacher, spoke that very same verse.

The commentary on the verses of the Elder Tissa is completed.

10.

Commentary on the Verses of the Elder Vaḍḍhamāna

40. "As if struck by a spear" is the verse of the Venerable Elder Vaḍḍhamāna. What is the origin? This one too, it is said, having formed aspirations under former Buddhas, ninety-two cosmic cycles ago from now, having been reborn in a family home in the time of the Blessed One Tissa, having attained discretion, having seen the Blessed One Tissa walking for almsfood, with a gladdened mind, gave mango fruits that were well-ripened and released from their stalks. He, by that meritorious action, having been reborn in the heavenly world, accumulating meritorious actions again and again, in this arising of a Buddha, was reborn in Vesālī in a Licchavi royal family; his name was Vaḍḍhamānatissa. He, having come of age, having become faithful, devoted, a donor, delighted in giving, a builder, an attendant of the monastic community, when, regarding such an offence, the act of overturning the bowl was caused to be carried out by the Teacher, as if having stepped on fire, having asked forgiveness from the monastic community, having had the act revoked, with a sense of urgency arisen, went forth; but having gone forth, he dwelt overcome by sloth and torpor. The Teacher, stirring a sense of urgency in him, spoke the verse "As if struck by a spear."

40. Therein, "for the abandoning of lust for existence" means for the purpose of abandoning lust for existence, lust for material form, and lust for immaterial existence. Even though there is no abandoning of the external mental fetters without abandoning the internal mental fetters, yet because they are not non-successive, by the statement of the abandoning of the higher mental fetters, the abandoning of the lower mental fetters is also included in what has been said. Or because even for some noble ones who have cut off the lower mental fetters, the higher mental fetters are difficult to abandon, therefore, showing what is difficult to abandon rather than what is easy to abandon, the Blessed One, under the heading of the abandoning of lust for existence, spoke of the abandoning of all the higher mental fetters as well. Or it was said thus according to the disposition of the elder himself. The remainder is according to the method already stated.

The commentary on the verses of the Elder Vaḍḍhamāna is completed.

The Commentary on the Fourth Chapter is finished.

5.

The Fifth Chapter

1.

Commentary on the Verses of the Elder Sirivaḍḍha

41. "Lightnings fall upon the cleft" is the verse of the Venerable Elder Sirivaḍḍha. What is the origin? He too, having formed aspirations under former Buddhas, accumulating wholesome deeds here and there as a decisive support for the end of the round of rebirths, ninety-one cosmic cycles ago from now, in the time of the Blessed One Vipassī, having been reborn in a family home, having attained discretion, having seen the Blessed One Vipassī, having made an offering with kiṅkaṇi flowers, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering only in fortunate destinations, in this arising of a Buddha, was reborn in the house of a brahmin endowed with wealth in Rājagaha. His name was Sirivaḍḍhatissa. He, having come of age, with confidence arisen in the Teacher and the Good Teaching at the meeting with Bimbisāra, went forth because of being accomplished in the supporting conditions. And having gone forth, having accomplished the preliminary duties, he dwelt devoted to the meditation subject in a mountain cave in a certain forest haunt not far from the Vebhāra and Paṇḍava mountains. And at that time a great unseasonable storm cloud arose. Lightnings moved about as if entering the mountain cleft. For the elder who was overcome by the heat of the hot season, the heat of the hot season was appeased by the cloud-winds laden with moisture. Through obtaining an agreeable climate, the mind became fully focused. With concentrated mind, having aroused zeal in insight, he attained arahantship. Therefore it was said in the Apadāna -

But having attained arahantship, by way of an indirect reference, uttering an inspired utterance dependent on himself, he spoke the verse "Lightnings fall upon the cleft."

41. Therein, "cleft" means the space in between, the middle. "Fall upon" means they fall following along, they proceed; the meaning is "they shine forth." For the shining forth itself is called the occurrence of lightnings. And here, by connection with the prefix "anu," the accusative case is used, as in "shining forth upon the tree." "Lightnings" means with a hundred spokes. "Of Vebhāra and of Paṇḍava" - the explanation is: lightnings fall upon the cleft of Vebhāra mountain and of Paṇḍava mountain. "Gone to the mountain cleft" means one who has gone to the mountain cleft, the mountain cave. "He meditates" means he meditates through meditation on a single object and through meditation on the three characteristics; he develops, arousing zeal in serenity and insight meditation. "The son of the incomparable such one" means the legitimate son of the Buddha, the Blessed One, who is incomparable, without comparison, through the achievement of the body of the Teaching consisting of the aggregate of morality and so on, and through the achievement of the physical body, and who is such a one through the achievement of the characteristic of such-likeness towards the desirable, undesirable, and so on. It should be understood that here, by the very word "son," the elder declared final liberating knowledge by indicating his state of being born after the Teacher.

The commentary on the verses of the Elder Sirivaḍḍha is completed.

2.

Commentary on the Verses of the Elder Khadiravaniya

42. "Cālā, Upacālā" is the verse of the Venerable Elder Revata of the Acacia Forest. What is its origin? This one, it is said, in the time of the Blessed One Padumuttara, having been reborn in a family of ford-boatmen in the city of Haṃsavatī, while doing the work of a ford-boatman at the landing place of Payāga on the Great Ganges, one day, having seen the Blessed One together with the community of disciples who had approached the bank of the Ganges, with a gladdened mind, having prepared a raft of boats, having conveyed them to the far shore with great veneration and honour, having seen a certain monk being established by the Teacher in the foremost position among forest dwellers, having set up an aspiration for that purpose, he carried on a great giving to the Blessed One and the community of monks. And the Blessed One declared the unfailing nature of his aspiration. He, from then on, having performed wholesome action here and there as a decisive support for the end of the round of rebirths, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was born in the womb of the brahmin woman Rūpasārī in the village of Nālaka in the country of Magadha. When he had come of age, his mother and father wished to bind him with the bond of marriage. He, having heard of the state of having gone forth of the Elder Sāriputta, with a sense of urgency arisen thinking "My elder brother, the noble Upatissa, having abandoned this wealth, has gone forth; how could I afterwards swallow a lump of spittle vomited by him?" - like a deer not approaching a snare, having deceived his relatives, being urged by the maturity of conditions, having gone to the presence of the monks, having announced his status as the younger brother of the General of the Teaching, he declared his desire for his own going forth. The monks, having given him the going forth, having given him full ordination when he was a full twenty years of age, directed him to a meditation subject. He, having taken the meditation subject, having entered the acacia forest, striving and endeavouring thinking "Having attained arahantship, I shall see the Blessed One and the General of the Teaching," because of the maturity of his knowledge, before long became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having become a possessor of the six higher knowledges, the elder, having set in order his lodging in order to pay homage to the Teacher and the General of the Dhamma, taking his bowl and robes, gradually having reached Sāvatthī, having entered Jeta's Grove, having paid homage to the Teacher and the General of the Dhamma, dwelt at Jeta's Grove for a few days. Then the Teacher, seated in the midst of the noble company, established him in the foremost position of forest-dwelling monks - "This is the foremost, monks, of my disciples who are monks, of forest dwellers, namely Revata of the Acacia Forest." He afterwards, having gone to his native village, having brought the sons of three sisters named "Cālā, Upacālā, Sīsūpacālā" - three nephews named "Cālā, Upacālā, Sīsūpacālā" - having given them the going forth, he directed them to a meditation subject. They dwelt engaged in the meditation subject. And at that time some illness arose in the elder. Having heard that, the Elder Sāriputta approached Revata thinking "I shall make an inquiry about his illness and an inquiry about his achievement." The Elder Revata, having seen the General of the Dhamma coming from afar, exhorting those novices by way of arousing mindfulness, spoke the verse "Cālā, Upacālā."

42. Therein, "Cālā, Upacālā, Sīsūpacālā" is a term of address to them. For those three boys, who had obtained their names by virtue of the feminine gender as "Cālā, Upacālā, Sīsūpacālā," even after having gone forth, are called thus. And some say "'Cālī, Upacālī, Sīsūpacālī' are their names." Showing the purpose for which the address was made by "Cālā" and so on, having said "do you indeed dwell mindful?" therein he states the reason by "one like a hair-splitter has come to you." "Patissatā" means mindful. "Kho" is in the sense of emphasis. "Āgato" means he came. "Vo" means "of you." "One like a hair-splitter" means like an archer who can hit a hair; and here this is the meaning in brief - Your maternal uncle, the elder, who is like an archer who can hit a hair by virtue of his sharp, swift, penetrative wisdom, comparable to the Teacher, has come; therefore, having established the perception of being an ascetic, having become endowed with mindfulness and full awareness, dwell thus: "Be diligent in the abiding you have attained."

Having heard that, those novices, having performed the duty of going out to meet the General of the Teaching and so on, during the time of friendly welcome between the two maternal uncle elders, having attained concentration not too far away, sat down. The General of the Teaching, having exchanged friendly welcome with the Elder Revata, rose from his seat and approached those novices. They, because of having thus determined the proper time, as the elders were approaching, rose up, paid homage, and stood there. The elder, having asked "By which and which abiding do you dwell?" when by them it was said "By this and this," praising the elder saying "Training even youngsters thus, my brother has indeed practised in conformity with the Teaching," departed.

The commentary on the verses of the Elder Khadiravaniya is completed.

3.

Commentary on the Verses of the Elder Sumaṅgala

43. "Well freed" is the verse of the Venerable Elder Sumaṅgala. What is the origin? He too, having formed aspirations under former Buddhas, accumulating merit here and there as a decisive support for the end of the round of rebirths in this and that existence, was reborn as a tree deity in the time of the Blessed One Siddhattha. One day, having seen the Teacher standing wearing a single robe after bathing, having become filled with pleasure, he clapped his hands. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a poor family in a certain small village not far from Sāvatthī, by such an outcome of action. His name was "Sumaṅgala." He, having come of age, having as his requisites crooked sickles, ploughs, and hoes, lives by ploughing. One day, when a great offering was being made by King Pasenadi of Kosala to the Blessed One and the community of monks, having come together with people who were coming carrying provisions for the offering, having taken a pot of curds, having come and having seen the honour and respect shown to the monks, having thought "These ascetics, disciples of the Sakyan, are well dressed in fine garments, having eaten good food, they dwell in sheltered lodgings; what if I too were to go forth?" having approached a certain great elder, he made known his intention to go forth. He, having compassion for him, having given him the going forth, told him the meditation subject. He, while dwelling in the forest, having become disenchanted and dissatisfied with dwelling alone, wishing to leave the Order, while going to his relatives' village, on the way, having seen farmers who, having bound their loin-cloths, were ploughing the field, dressed in soiled garments, with bodies covered all around with dust, being struck by wind and heat, he gained a sense of urgency thinking "Indeed these beings experience great suffering for the sake of livelihood." Because his knowledge had reached maturity, the meditation subject as previously grasped presented itself to him. He, having gone to the root of a certain tree, having obtained seclusion, attending wisely, having developed insight, attained arahantship by the succession of paths. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, uttering an inspired utterance by way of praising his achievement and his liberation from suffering, he said beginning with "well freed."

43. Therein, "well freed" means: "beautiful freedom, being absolute and not leading to renewed existence, is his" - thus "well freed." But clapping his hands in appreciation of the praiseworthiness and wonderfulness of that liberation, he said "well freed." Again, therein showing the firmness of his own confidence in the liberation, he said "indeed I am well freed." The meaning is: "Good! I am indeed well freed!" "But whence is this state of being well freed?" Certainly this elder was well liberated from all the suffering of the round of rebirths, but showing the suffering that had been present to him and was exceedingly undesirable, he said beginning with "from three crooked things." Therein, "crooked things" means of crooked nature, or of crooked form. And this is an expression in the ablative sense, in relation to the word "freed." For a farmer, even though not humpbacked himself, shows himself as bent in three instances: in reaping, in ploughing, and in hoe-work. For whatever farmer performs reaping and so on, those sickles and so on too are called "crooked things" because of their curved form; thus it was said "from three crooked things."

Now showing those in their own form, he said "from sickles by me, from ploughs by me, from small hoes by me." Therein, "from sickles by me" means the meaning is "I am freed from sickles." And this is a locative expression used in the ablative sense. The same method applies in the remaining ones too. Others, however, say "from sickles by me" means "bent by me by means of sickles as instruments." According to their view, the locative expression is used in the instrumental sense or in the causal sense. "From ploughs" is said with a change of gender; the meaning is "from ploughs, the ploughing implements." It is said "small hoes" because of the small size of the hoe used by him, either by its intrinsic nature or through use; "blunt hoes" is also a reading. The meaning is "in pick-axes made blunt through use alone." In "right here" (idhameva), the syllable "ma" serves as a word-connector. In "or even" (atha vāpi), the word "or" (vā) is merely a particle. The meaning is: because of being situated in the small village, although those sickles and so on are right here, near me indeed, still it is enough indeed. And this is a repeated expression on account of urgency. "Meditate" means meditate by way of the meditative absorption of fruition attainment for the purpose of pleasant abiding in the present life, and by way of the divine abiding and so on. "Sumaṅgala" - he addresses himself. But the repetition was made for the purpose of showing earnestness regarding meditation. "Dwell diligent" means: through the attainment of the expansion of mindfulness and wisdom, you are diligent in every respect everywhere; therefore now dwell happily, Sumaṅgala. Some, however, say "without having attained arahantship, when insight had entered upon the process, through the delight arisen in the Dispensation, the elder, loathing the suffering of the household life as he had experienced it, having spoken this verse, afterwards having developed insight, attained arahantship." According to their view, the meaning of the terms "meditate, dwell diligent" is fitting by way of insight and the path as well.

The commentary on the verses of the Elder Sumaṅgala is completed.

4.

Commentary on the Verses of the Elder Sānu

44. "They weep for the dead, mother" is the verse of the Venerable Elder Sānu. What is the origin? He too, having formed aspirations under former Buddhas, accumulating merit here and there as a decisive support for the end of the round of rebirths in this and that existence, ninety-four cosmic cycles ago from now, presented water for the purpose of washing the hands and feet and rinsing the face of the Blessed One Siddhattha. For the Teacher wished to wash his hands and feet at mealtime. He, having observed the Teacher's indication, presented water. The Blessed One, having washed his hands and feet and having eaten, wished to rinse his face. He, having known that too, presented water for washing the face. The Teacher, having rinsed his face, completed the task of washing the face. Thus the Blessed One, out of compassion, consented to the service being performed by him. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, took conception in the house of a certain lay follower in Sāvatthī. While he was still in the womb, the father went abroad; the female lay follower, after the elapse of ten months, having given birth to a son, gave him the name Sānu Tissa. As he was growing up gradually, she gave him the going forth in the presence of monks when he was just seven years old, thinking "Thus this one, growing up without obstacle, will become a partaker of perpetual happiness." He became known as "the novice Sānu," was wise, dutiful, very learned, a preacher of the Teaching, and having a disposition of friendliness towards beings, was dear and agreeable to gods and humans - all this should be understood according to the method given in the Sānu Sutta.

His mother in a past birth was reborn in the realm of demons. The demons, having become abundant in respect and honour, thinking "This is the mother of the Elder Sānu," revere her. Thus as time went on, as if manifesting the danger of the state of being a worldling, one day, due to the absence of wise attention, a thought of desire to leave the monastic community arose in Sānu, who was emerging unwisely. His demoness mother, having known that, informed his human mother - "Your son, Sānu, has produced the thought 'I shall leave the monastic community,' therefore you -

Speak thus." And having said thus, the demoness mother disappeared right there. But the human mother, having heard that, was overcome with lamentation and sorrow, overcome with mental suffering. Then the novice Sānu, having dressed in the earlier period of the day, taking his bowl and robe, having gone to his mother's presence, having seen his mother weeping, having said "Mother, on account of what are you weeping?" and when told "On account of that," spoke to his mother the verse "They weep for the dead, mother, or for one living who is not seen."

44. Its meaning is - "Mother, those who weep - relatives or friends - weep with reference to their own relative or friend who is dead, because of having gone to the world beyond; or whatever relative or friend who is living, who is alive, is not seen because of having departed to another region, they weep with reference to him too; both of these are not found in my case; this being so, seeing me living, enduring, standing before you; Why, mother, do you weep? There is indeed no reason for your weeping with reference to me."

Having heard that, his mother, showing in accordance with the discourse passage "For this is death, monks, whoever, having rejected the training, returns to the lower life" that leaving the Order is death in the Noble One's discipline -

He spoke a pair of verses.

Therein, "having abandoned sensual pleasures" means having given up objective sensual pleasures with the disposition of renunciation, and that should be understood by way of abandoning by substitution of defilement sensual pleasure. For here going forth is intended as the relinquishment of sensual pleasures. "Returns here again" means comes back again here to the house; she speaks with reference to returning to the lower life. "For him too" means whoever, having gone forth, leaves the monastic community, for that person too, ones such as myself weep as if for the dead. If one asks why? "For though living he is dead" means whoever is living after leaving the monastic community, he is in meaning truly dead through the death of virtuous qualities. Now, in order to arouse in him a distinctive sense of urgency, "from hot ashes" and so on was stated. Its meaning is - "Being as if ablaze day and night, because of the similarity to the Kukkuḷa hell in the sense of burning, from the hot ashes of the household life, pulled out, lifted up by me who has compassion, dear Sānu, you wish to fall into hot ashes, you desire to fall."

Having heard that, the novice Sānu, being stirred with a sense of urgency, having established insight, before long attained arahantship. Therefore it was said in the Apadāna -

But having attained arahantship, the elder recited that very verse by way of an inspired utterance, saying "My undertaking of insight and attainment of arahantship arose" by the power of this verse.

The commentary on the verses of the Elder Sānu is completed.

5.

Commentary on the Verses of the Elder Ramaṇīyavihāri

45. "Just as a good thoroughbred" is the verse of the Venerable Elder Ramaṇīyavihārī. What is the origin? He too, having formed aspirations under former Buddhas, accumulating meritorious deeds here and there, ninety-one cosmic cycles from now, having seen the Blessed One Vipassī, with a gladdened mind, having paid homage with the fivefold prostration, made an offering with koraṇḍa flowers. He, by that meritorious action, having been reborn among the gods, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a certain millionaire in Rājagaha, and dwelt fallen into infatuation with sensual pleasures through the vanity of youth. He, one day, having seen a certain adulterer being subjected to various bodily punishments by the king's men, being stirred with a sense of urgency, having heard the Teaching in the presence of the Teacher, went forth. And having gone forth, due to his lustful temperament, he dwelt constantly keeping a well-swept residential cell, well-prepared drinking water and water for washing, and well-arranged beds and chairs. Therefore he became known as "one who dwells delightfully."

He, due to the abundance of lust, having unwisely attended, having committed the intentional offence of emission of semen, having become remorseful thinking "Shame! That one such as I should consume offerings given in faith," going thinking "I shall leave the monastic community," sat down at the foot of a tree on the road, and as carts were going along that road, one ox yoked to a cart, becoming exhausted, stumbled and fell at an uneven place. The carters, having released it from the yoke, having given grass and water, having dispelled its exhaustion, having yoked it again to the shaft, departed. The elder, having seen that - "Just as this ox, having stumbled once, having risen, once again bears the yoke, so too it is fitting for me also, having stumbled once through the power of defilements, having risen, to practise the ascetic duty" - thus wisely emerging, having turned back, having told his own story to the Elder Upāli, having emerged from the offence by the method stated by him, having restored his morality to its original state, having established insight, before long he attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, experiencing the bliss of liberation, he spoke the verse "Just as a good thoroughbred, having stumbled, stands firm again" as an elucidation of the attainment of the noble Teaching together with his own preliminary practice.

45. Therein, "having stumbled" means having staggered. "Stands firm again" means becomes established; stands again in the very same place. "So too" means just as a good thoroughbred bull, bearing a burden, having reached exhaustion, having come to an uneven place, having staggered once and fallen, does not on that account abandon the yoke, but being endowed with strength, speed, and exertion, even having stumbled, stands firm again, standing by its very own intrinsic nature, bears the burden; so too, having reached exhaustion through defilements, having stumbled through a transgression of conduct, having restored that stumbling to its original state through the achievement of strength and energy, accomplished in vision through path right view, for that very reason a disciple of the Fully Self-Enlightened One because of having been born with a noble birth at the conclusion of hearing, his legitimate son because of his noble birth being generated by effort at his breast, and a thoroughbred because of his function being similar to a good thoroughbred - thus "remember me, consider me" is the meaning.

The commentary on the verses of the Elder Ramaṇīyavihāri is completed.

6.

Commentary on the Verses of the Elder Samiddhi

46. "Through faith I have gone forth" is the verse of the Venerable Elder Samiddhi. What is the origin? He too, having formed aspirations under former Buddhas, accumulating meritorious deeds here and there, ninety-four cosmic cycles from now, having seen the Blessed One Siddhattha, with a gladdened mind, having taken flowers with their stalks bound into sheaves, he venerated him. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering only in fortunate destinations, in this arising of a Buddha, was reborn in a family home in Rājagaha. From the very time of his birth, that family prospered with wealth, grain, and so on, and his individual existence was handsome, good-looking, and endowed with virtues; thus he became known as "Samiddhi" because of the prosperity of wealth and the prosperity of virtues. He, having seen the majestic power of the Buddha at the meeting with Bimbisāra, having gained faith, having gone forth, dwelling properly engaged in meditation, while the Blessed One was dwelling at the Tapoda Monastery, one day thought thus - "It is a gain for me indeed that my Teacher is the Worthy One, the Fully Self-Enlightened One, and I have gone forth in the well-proclaimed Teaching and discipline, and my fellows in the holy life are moral, of good character." As he was thinking thus, lofty joy and pleasure arose in him. Unable to bear that, Māra the Evil One made a great frightful sound not far from the elder; it was as if it were the time of the earth being convulsed. The elder reported that matter to the Blessed One. The Blessed One said "Māra intends to blind your vision; go, monk, dwell there without thinking about it." The elder, having gone there and dwelling, before long, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -

But having attained arahantship, not knowing the state of having eliminated the mental corruptions of the elder who was dwelling right there, Māra, by the former method just so, made a great frightful sound. Having heard that, the elder, fearless and unfrightened, declaring the final liberating knowledge, saying "Even a hundred, even a thousand Māras such as those cannot stir even a hair of mine," spoke the verse "Through faith I have gone forth."

46. Therein, "through faith" means through faith in the fruit of action and through faith in the Triple Gem, which arises from desire for the Teaching. "I" points out oneself. "Gone forth" means reached. "From home" means from the house or from the household life. "Into homelessness" means the going forth; for whatever work of ploughing, trading, and so on is beneficial for the house is called "household life"; because of the absence of that, it is called "homelessness." "Mindfulness and wisdom have been developed in me" means mindfulness having the characteristic of refuge, wisdom having the characteristic of understanding - these mental states have been developed, increased in me, from the moment of insight onwards, by the succession of paths, up to arahantship; now there is no more mindfulness and wisdom to be developed, they have reached their expansion - thus he shows. "And my mind is well concentrated" means by way of the eight attainments and by way of supramundane concentration, my mind is well concentrated; now there is nothing further to be concentrated, concentration has reached its expansion - thus he shows. "Therefore make whatever forms you wish" means O Evil One, make whatever alterations you wish with reference to me, according to your liking; but by those you will never disturb me, you will not be able to cause even the mere trembling of my body, let alone alteration of mind. Therefore your action, like a present not accepted, accomplishes no purpose at all; it bears only the fruit of mere vexation of your own mind - thus the elder threatened Māra. Having heard that, Māra, thinking "The ascetic knows me," disappeared right there.

The commentary on the verses of the Elder Samiddhi is completed.

7.

Commentary on the Verses of the Elder Ujjaya

47. "Homage to you, Buddha, hero" is the verse of the Venerable Elder Ujjaya. What is the origin? This one too, having formed aspirations under former Buddhas, performing meritorious deeds in this and that existence, ninety-two cosmic cycles ago from now, having seen the Blessed One Tissa, with a gladdened mind, made an offering with kaṇikāra flowers. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a certain learned brahmin in Rājagaha. His name was Ujjayo. He, having come of age, having become one who had gone beyond the three Vedas, not seeing any substance therein, being urged by the achievement of decisive support, having gone to the Bamboo Grove, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, having taken a meditation subject suitable to his temperament, while dwelling in the forest, having developed insight, before long attained arahantship. Therefore it was said in the Apadāna -

But having attained arahantship, having gone to the Teacher's presence, having paid homage, having sat down to one side, declaring the final liberating knowledge by way of praising the Blessed One, he spoke the verse "Homage to you, Buddha, hero."

47. Therein, "homage" is an expression of salutation. "To you" is an expression of the dative of the act of salutation; the meaning is "to you." And "Buddha, hero" is a term of address to the Blessed One. For just as the Blessed One is called "Buddha" because of having awakened without remainder, through self-born knowledge, by way of the directly knowable and so on, to the meaning classified as the directly knowable and so on. So too he is called "hero" because of being endowed with great energy, striving by way of crushing all five Māras. "May it be" means "let it be"; its connection is with "homage" by this. "You are free everywhere" means you are free, unbound from all mental defilements and from all that pertains to activities, you are, you exist; there is nothing whatsoever from which you are not free. "Since I, dwelling in your teaching, dwell without mental corruptions" means dwelling in your teaching, in the exhortation, in the path gone, by the practice of conduct, proceeding according to one's ability, according to one's strength, because of the well-abandoning of the four mental corruptions beginning with the mental corruption of sensuality, I dwell without mental corruptions. To such a one, homage to you, Buddha, hero.

The commentary on the verses of the Elder Ujjaya is completed.

8.

Commentary on the Verses of the Elder Sañjaya

48. "Since I" is the verse of the Venerable Elder Sañjaya. What is the origin? He too, having formed aspirations under former Buddhas, accumulating merit here and there as a decisive support for the end of the round of rebirths, in the time of the Blessed One Vipassī, having gathered together a site by way of collecting contributions in a great guild, performing merit dedicated to the Triple Gem, being himself poor, was occupied in the meritorious activity for those groups and so on. From time to time, having approached the Blessed One, having paid homage, with a gladdened mind, he performed this and that service for the monks as well. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering only in fortunate destinations, in this arising of a Buddha, was reborn as the son of a brahmin endowed with wealth in Rājagaha, Sañjaya by name. He, having come of age, having seen well-known brahmins such as Brahmāyu and Pokkharasāti devoted to the Dispensation, with confidence arisen, approached the Teacher. The Teacher taught him the Teaching. He, having heard the Teaching, became a stream-enterer. Afterwards he went forth. And while going forth, at the very hall of tonsure, he became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -

But having become a possessor of the six higher knowledges, declaring the final liberating knowledge, he spoke the verse "Since I went forth."

48. Therein, "since I went forth" means from the time, beginning from the time, I went forth. Beginning from the time of going forth, "I do not know of any thought, ignoble, connected with hate" means connected with the fault of lust and so on, therefore ignoble, meaning low; or ignoble because of not being worthy of reverence by the noble ones and being worthy of reverence by the ignoble, meaning evil; because of thinking about unreal qualities and so on regarding an object, it has obtained the name "thought" - I do not know of wrong thought such as sensual thought and so on having been produced. Thus he declared the final liberating knowledge: "At the very hall of tonsure, arahantship was attained by me."

The commentary on the verses of the Elder Sañjaya is completed.

9.

Commentary on the Verses of the Elder Rāmaṇeyyaka

49. "Amidst the resounding of the quails' 'ciha ciha'" is the verse of the Venerable Elder Rāmaṇeyyaka. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Sikhī, having been reborn in a family home, having attained discretion, having seen the Blessed One, with a gladdened mind, made an offering with flowers. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering only in fortunate destinations, in this arising of a Buddha, having been reborn in a wealthy family in Sāvatthī, having come of age, with confidence arisen at the acceptance of the Jeta Grove, having gone forth, having taken a meditation subject suitable to his temperament, dwells in the forest. Because of the pleasing nature of his own achievement and his practice befitting one gone forth, his designation was indeed "Rāmaṇeyyaka." Then one day Māra, desiring to frighten the elder, made a frightful sound. Having heard that, the elder, being of firm nature, not trembling at that, having known "this is Māra," showing disregard therein, spoke the verse "Amidst the resounding of the quails' 'ciha ciha.'"

49. Therein, "amidst the resounding of the quails' 'ciha ciha'" means "ciha ciha" is on account of the resounding of quails that have obtained the name "ciha ciha" because of the sound that continuously occurs; the meaning is "because of the cry." "And by the cries of the squirrels" means squirrels are called "devaka," with the alternative name "para," tree-dwelling animals having the appearance of hungry, emaciated children due to sickness. Some say "great squirrels"; by the cries of the squirrels, by the great roars; and this is an instrumental expression in the sense of cause; the meaning is "because of that." "My mind does not tremble at that" means my mind does not tremble, does not waver. This is what is meant - Just as, Evil One, my mind does not fall away from the meditation subject because of the cry in this forest, because of the cries of the squirrels, so too because of your making a distressing sound, my mind does not fall away from the meditation subject. Therein, he states the reason by "for I am delighted in solitude." The word "hi" has the meaning of cause; because my mind, having abandoned the company of groups, is in solitude, in the state of being alone; or having abandoned external distraction, is in solitude, in unified focus; or is delighted, greatly delighted in solitude, in the single intrinsic nature, that is, in Nibbāna; therefore it does not tremble, does not waver from the meditation subject. It is said that while speaking this very verse, the elder, having developed insight, attained arahantship. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

And this itself was the elder's verse of declaration of final liberating knowledge.

The commentary on the verses of the Elder Rāmaṇeyyaka is completed.

10.

Commentary on the Verses of the Elder Vimala

50. "The earth is sprinkled and the wind blows" is the verse of the Venerable Elder Vimala. What is the origin? He too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, having been reborn in a family of conch-shell blowers, having attained discretion, having reached accomplishment in that craft, one day, having seen the Blessed One Vipassī, with a gladdened mind, having made an offering by blowing the conch shell, from that time onwards he performed attendance on the Teacher from time to time. He, by that meritorious action, having been reborn in the heavenly world, having performed meritorious deeds again and again, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Kassapa, thinking "May my body be spotless and pure in the future," he bathed the Bodhi tree with scented water, had the seats in the shrine courtyard and the Bodhi tree courtyard washed, and had the soiled ascetic's requisites of the monks washed as well.

He, having passed away from there, wandering among gods and humans, in this arising of a Buddha, was reborn in a wealthy family in Rājagaha. While he was dwelling in his mother's womb and when he was coming forth, his body was undefiled by bile, phlegm and so on, not stuck like a drop of water on a lotus leaf, thoroughly pure like a Bodhisatta in his last existence; on account of that they gave him the name "Vimala." He, having come of age, having seen the majestic power of the Buddha at the entrance to Rājagaha, having gained faith, having gone forth, having taken a meditation subject, dwelt in a mountain cave in the Kosala country. Then one day a great cloud covering the four continents, having spread over the entire interior of the world-circle, poured down rain. It is said that it rains thus only during the time when Buddhas and wheel-turning monarchs are living, when the universe-expansion is enduring. Through the subsiding of the heat and burning of the hot season, by obtaining an agreeable climate, the elder's mind became concentrated and fully focused. He, with concentrated mind, at that very moment having aroused zeal in insight, attained arahantship by the succession of paths. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

But having attained arahantship, with a satisfied mind on account of having performed his obligations, uttering an inspired utterance, he spoke the verse "The earth is sprinkled and the wind blows."

50. Therein, "dharaṇī" means the earth; for because it bears the entire mass of mountains, it is called "dharaṇī." "Sprinkles" means the great cloud, having filled the sky on all sides and pouring down abundantly, sprinkles with streams of rain. "The wind blows" means a cool wind blows, being mixed with drops of water. "Lightning moves across the sky" means the lightnings, flashing out from the great cloud that thunders and roars here and there, with a hundred spokes, move here and there in the sky. "Applied thoughts subside" means through the achievement of an agreeable climate, through the attainment of serenity and insight meditation, having been appeased in the preliminary stage by way of substitution of opposites and so on, sensual thoughts and so on, all nine great applied thoughts subside through the attainment of the noble path. They are completely cut off without remainder. Due to the proximity of the present, he speaks making the moment of the noble path as present. Or this is a present tense expression used in a past sense. "My mind is well concentrated" means from that very source, by supramundane concentration my mind is well concentrated; now there is nothing whatsoever to be done for its concentration - thus the elder declared the final liberating knowledge.

The commentary on the verses of the Elder Vimala is completed.

The commentary on the fifth chapter is finished.

6.

The Sixth Chapter

1.

Commentary on the Verses of the Four Elders Beginning with Godhika

51. The four beginning with "The sky rains" - are the verses of these four elders: Godhika, Subāhu, Valliyo, and Uttiyo. What is the origin? These too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, ninety-four cosmic cycles ago from now, in the time of the Blessed One Siddhattha, having been reborn in a family home, having attained discretion, having become companions of one another, they wandered about. Among them, one, having seen the Blessed One Siddhattha walking for almsfood, gave a ladle of almsfood. The second, having become one with a gladdened mind, having paid homage with the fivefold prostration, raised his joined palms. The third, with a gladdened mind, venerated the Blessed One with one handful of flowers. The fourth made an offering with jasmine flowers. Thus, having gladdened their minds towards the Teacher, by that meritorious action thus produced, having been reborn in the heavenly world, again having performed meritorious deeds again and again, wandering among gods and humans, in the time of the Blessed One Kassapa, having been reborn in a family home, having become companions, having gone forth in the Dispensation, having practised the ascetic duty, in the time of our Blessed One, they were reborn as sons of four Malla kings at Pāvā. They gave them the names Godhika, Subāhu, Valliyo, and Uttiyo. They were dear companions of one another. They went to Kapilavatthu on some business. And at that time the Teacher, having gone to Kapilavatthu, dwelling in the Nigrodha Monastery, having displayed the Twin Miracle, tamed the Sakyan kings headed by Suddhodana. Then those four Malla princes too, having seen the miracle, having gained confidence, having gone forth, doing the work of insight, before long attained arahantship together with the analytical knowledges. Therefore it was said in the Apadāna -

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

The Elder Godhika.

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

The Elder Subāhu.

"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."

The Elder Valliyo.