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

In the Collection of the Numerical Discourses

Commentary on the Book of the Ones

Introductory Discussion on the Undertaking of the Work

Summary Discussion

1.

Commentary on the Chapter on Matter and So On

Therein, the Aṅguttara Scripture by name comprises eleven Books: the Book of Ones, the Book of Twos, the Book of Threes, the Book of Fours, the Book of Fives, the Book of Sixes, the Book of Sevens, the Book of Eights, the Book of Nines, the Book of Tens, and the Book of Elevens. By discourse -

Of that, among the Books the Book of Ones is the first; among the discourses, the Discourse on the Exhaustion of the Mind. Of that too, the introduction beginning with "Thus have I heard" was spoken by the Venerable Ānanda at the time of the First Great Rehearsal. This First Great Rehearsal, however, was expanded upon at the beginning of the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya; therefore it should be understood by the method expanded upon there.

Commentary on the Introduction

1. Now as for this introduction beginning with "Thus have I heard," therein "thus" is an indeclinable particle, "me" and so on are noun terms. In "was dwelling at Sāvatthī," here "vi" is a prefix term, "harati" is a verb term - by this method, to begin with, the analysis of terms should be understood.

As regards meaning, however, the word "thus" has various meanings including simile, instruction, gladdening, reproach, acceptance of a statement, manner, illustration, and emphasis, among others. For thus indeed, in "So by a mortal born, much wholesome should be done" and so on, it occurs in simile. In "Thus should you step forward, thus should you step back" and so on, in instruction. In "So it is, Blessed One, so it is, Fortunate One" and so on, in gladdening. In "Just so indeed this outcast woman praises that shaveling, that petty ascetic, here and there" and so on, in reproach. In "Yes, venerable sir, those monks assented to the Blessed One" and so on, in acceptance of a statement. In "Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One" and so on, in manner. "Come, young man, go to where the ascetic Ānanda is; having approached, in my name ask the ascetic Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'The young brahmin Subha, son of Todeyya, asks the venerable Ānanda about his health, whether he is free from illness, etc. and dwelling in comfort,' and say thus: 'It would be good if the venerable Ānanda would approach the dwelling of the young man Subha, son of Todeyya, out of compassion'" and so on, in illustration. "What do you think, Kālāmas, are these mental states wholesome or unwholesome?" "Unwholesome, venerable sir." "Blameworthy or blameless?" "Blameworthy, venerable sir." "Censured by the wise or praised by the wise?" "Censured by the wise, venerable sir." "When complete and taken upon oneself, do they lead to harm and suffering or not? How is it for you here?" "When complete, venerable sir, and taken upon oneself, they lead to harm and suffering; thus it is for us here" and so on, in emphasis. Here it should be seen in the senses of manner, illustration, and emphasis.

Therein, by the word "thus" in the sense of manner, he explains this meaning - The word of that Blessed One, which is subtle in various methods, arising from manifold dispositions, accomplished in meaning and phrasing, of various wonders, profound in the Teaching, meaning, instruction, and penetration, reaching the path of hearing in accordance with each and every being's own language - who is able to comprehend it in every way? But having generated the desire to hear with all one's strength, "thus have I heard" means "by me too it was heard in one manner."

In the sense of illustration, freeing himself thus: "I am not self-originated, this was not realised by me," he illustrates the entire discourse that is now to be spoken as "thus have I heard, by me too it was thus heard."

In the sense of emphasis, showing his own power of retention in accordance with the state of being praised thus by the Blessed One: "This is the foremost, monks, of my disciples who are monks who are very learned, namely Ānanda; of those who are mindful, of those with perfect behaviour, of those who are resolute, of attendants, namely Ānanda," and thus by the General of the Teaching: "The Venerable Ānanda is skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, and skilled in what precedes and what follows," he generates in beings the desire to hear: "Thus have I heard, and that indeed, whether in meaning or in phrasing, is neither deficient nor excessive; it should be seen just so and not otherwise."

The word "me" appears in three meanings. For thus indeed, in "What is gained by chanting verses is not fit to be eaten by me" and so on, the meaning is "by me." In "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief" and so on, the meaning is "to me." In "Dhammadāyādā me, bhikkhave, bhavathā" and so on, the meaning is "my." Here, however, both twofold meanings - "heard by me" and "my hearing" - are fitting.

"Heard" - this word "suta," both with prefix and without prefix, has a variety of many meanings such as going, renowned, soiled, accumulated, pursuit, cognizable by ear, cognised by following the ear-door, and so on. For thus indeed - In "senāya pasuto" and so on, the meaning is "going." In "Sutadhammassa passato" and so on, the meaning is "of one whose teaching is renowned." In "Avassutā avassutassā" and so on, the meaning is "soiled and unsoiled." In "Tumhehi puññaṃ pasutaṃ anappaka" and so on, the meaning is "accumulated." In "Ye jhānappasutā dhīrā" and so on, the meaning is "engaged in meditative absorption." In "Diṭṭhaṃ sutaṃ muta" and so on, the meaning is "cognizable by ear." In "Sutadharo sutasannicayo" and so on, the meaning is "one who retains what is cognised by following the ear-door." Here, however, its meaning is "considered by following the ear-door" or "consideration by following the ear-door." For when the word "me" has the meaning "by me," "thus heard by me - considered by following the ear-door" is fitting. When the meaning is "my," "thus my hearing - consideration by following the ear-door" is fitting.

Thus, among these three terms, "thus" is an indication of the function of consciousness beginning with ear-consciousness. "Me" is an indication of the person endowed with the aforementioned consciousness. "Heard" is an indication of apprehension that is neither deficient, nor excessive, nor distorted, by rejecting the state of not having heard. Likewise, "thus" is the elucidation of the occurrence in various ways with respect to the object of that cognitive process of consciousness proceeding by following the ear-door. "Me" is the elucidation of oneself. "Heard" is the elucidation of the teaching. For here this is the summary - "By the cognitive process of consciousness proceeding in various ways with respect to the object, nothing else was done by me, but this was done - this teaching was heard."

Likewise, "thus" is the elucidation of what is to be expounded. "Me" is the elucidation of the person. "Heard" is the elucidation of the person's function. This is what is meant - "Whatever discourse I shall expound, that was thus heard by me."

Likewise, "thus" is the description of the various modes of that continuity of consciousness whose functioning in various modes involves the grasp of various meanings and phrasings. For "thus" is this concept of mode. "Me" is the description of the agent. "Heard" is the description of the object. By this much, the ascertainment of the agent's grasp of the object through the continuity of consciousness functioning in various modes, possessed of that, has been made.

Or alternatively, "thus" is the description of the person's function. "Heard" is the description of the consciousness's function. "Me" is the description of the person engaged in both functions. Here, however, this is the summary - "Heard by me, a person endowed with consciousness having the function of hearing, through the conventional expression of the function of hearing obtained by means of consciousness."

Therein, "thus" and "me" are concepts of the non-existent in terms of highest truth and ultimate reality. For what is there here in the ultimate sense that could receive the description "thus" or "me"? "Heard" is a concept of the existent. For whatever is here apprehended by the ear, that exists in the ultimate sense. Likewise, "thus" and "me," because they are to be spoken with reference to this and that, are concepts by derivation. "Heard," because it is to be spoken by placing alongside the seen and so on, is a concept by comparison.

And here, by the word "thus" he explains non-confusion. For one who is confused is not capable of penetrating in various ways. By the word "heard" he explains the non-decay of what was heard. For one whose learning has been forgotten does not acknowledge after an interval of time "it was heard by me." Thus, through his non-confusion there is the accomplishment of wisdom, and through non-decay there is the accomplishment of mindfulness. Therein, through mindfulness preceded by wisdom there is the ability to retain the phrasing, and through wisdom preceded by mindfulness there is the ability to penetrate the meaning. Through the application of both those abilities, because of being able to safeguard the treasury of the Teaching endowed with meaning and phrasing, there is the accomplishment of being the treasurer of the Teaching.

Another method - By the word "thus" he explains wise attention, because for one attending unwisely there is no penetration in various ways. By the word "heard" he explains non-distraction, because for one with a distracted mind there is no hearing. For thus a person with a distracted mind, even when being spoken to with every excellence, says "It was not heard by me, speak again." And here, by wise attention he establishes the right directing of oneself and having made merit in the past, because of the absence of that for one who has not rightly directed himself or who has not made merit in the past. Likewise, by non-distraction he establishes the hearing of the Good Teaching and the decisive support of good persons. For one with a distracted mind is not able to hear, and for one not attending upon good persons there is no hearing.

Another method - Since it was said that "'thus' is the description of the various modes of that continuity of consciousness whose functioning in various modes involves the grasp of various meanings and phrasings." And since such an auspicious mode does not occur for one who has not rightly directed himself or who has not made merit in the past, therefore by "thus," through this auspicious mode, he explains his own achievement of the latter pair of wheels. By "heard," through the practice of hearing, the achievement of the former pair of wheels. For there is no hearing for one dwelling in an unsuitable place or for one devoid of the decisive support of good persons. Thus, through the accomplishment of the latter pair of wheels, the purity of disposition is accomplished; through the accomplishment of the former pair of wheels, the purity of practice. And through that purity of disposition, the accomplishment of proficiency in realisation; through the purity of practice, the accomplishment of proficiency in scripture. Thus, the word of one whose practice and disposition are pure, who is accomplished in scripture and realisation, like the break of dawn before the rising of the sun, and like wise attention before wholesome action, deserves to be the forerunner of the Blessed One's word - and so, placing the introduction in its proper place, he spoke beginning with "Thus have I heard."

Another method - By the word "thus," which is indicative of penetration in various ways, he makes clear the existence of his own achievement of the analytical knowledge of discernment. By "heard," which is indicative of penetration of the varieties of what is to be heard, the existence of his achievement of the analytical knowledge of language and Teaching. And speaking this word "thus," which is indicative of wise attention, he makes clear: "These teachings have been contemplated by me in mind, thoroughly penetrated by view." Speaking this word "heard" (suta), which is indicative of the practice of hearing, he makes clear: "Many teachings have been heard by me, retained, practised in speech." By both of these, making clear the fulfilment of meaning and phrasing, he generates regard for hearing. For one who does not hear with regard the Teaching that is complete in meaning and phrasing becomes an outsider to great welfare. Therefore, having generated regard, the Teaching should be heard attentively.

But by this complete statement "Thus have I heard," the Venerable Ānanda, not attributing to himself the Teaching proclaimed by the Tathāgata, transcends the plane of the bad person; acknowledging his discipleship, he enters the plane of the good person. Likewise, he turns the mind away from what is not the Good Teaching, and establishes the mind in the Good Teaching. Making clear "This was only heard by me, it is the word of that very Blessed One," he frees himself, cites the Teacher, points to the word of the Conqueror, and establishes the guide of the Teaching.

Furthermore, by saying "Thus have I heard," not acknowledging that it was produced by himself, elucidating the former statement - "This was received by me face to face from that Blessed One, confident with the four grounds of self-confidence, bearer of the ten powers, standing in the position of a bull, roaring the lion's roar, supreme among all beings, lord of the Teaching, king of the Teaching, sovereign of the Teaching, lamp of the Teaching, refuge of the Teaching, noble wheel-turning monarch of the Good Teaching, the Perfectly Self-awakened One - his word. Herein no uncertainty or doubt should be entertained regarding the meaning, the Teaching, the terms, or the phrasing" - he destroys faithlessness in this Teaching among all gods and humans, and generates the accomplishment of faith. Therefore this is said -

"One" (eka) is an indication delimited by number. "Occasion" (samaya) is a delimited indication. "On one occasion" (ekaṃ samayaṃ) is an unspecified illustration. Therein the word "occasion" (samaya) -

For thus indeed, in such passages as "Perhaps tomorrow we might approach, taking into account the time and occasion," the meaning is combination. In such passages as "There is just one, monks, opportune moment and right time for abiding by the holy life," it means moment. In such passages as "the hot season, the feverish season," it means time. In such passages as "A great assembly in the wilds," it means multitude. In such passages as "And this occasion too was not understood by you, Bhaddāli - 'The Blessed One is dwelling at Sāvatthī, the Blessed One too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli" and so on, it means cause. In such passages as "Now at that time the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling at the debating hall in the Tinduka row, the single-halled park of Mallikā," it means view.

In such passages and so on, it means attainment. In such passages as "through the complete full realization of conceit, he made an end of suffering" and so on, it means abandoning. In such passages as "suffering has the meaning of oppression, the meaning of conditioned, the meaning of torment, the meaning of change, the meaning of full realization" and so on, it means penetration. Here, however, its meaning is time. By that, among the times that constitute varieties of time - year, season, month, fortnight, night, day, forenoon, midday, afternoon, first watch, middle watch, last watch, moment, and so on - it explains "on one occasion."

Therein, although among these years and so on, whatever discourse was spoken in whatever year, season, month, fortnight, night-time or daytime, all that was well known and well ascertained by the Elder through wisdom. But since, if it were stated thus: "Thus have I heard in such and such a year, in such and such a season, in such and such a month, in such and such a fortnight, in such and such a night-time or in such and such a daytime," it would not be possible to easily remember, or recite, or cause to be recited, and much would have to be said; therefore, having combined that meaning in just one term, he said "on one occasion."

Or these - the time of conception in the womb, the time of birth, the time of religious urgency, the time of renunciation, the time of performing austerities, the time of victory over Māra, the time of the highest enlightenment, the time of pleasant abiding in the present life, the time of teaching, the time of final Nibbāna - such and so on are the times of the Blessed One, exceedingly well known among gods and humans, being indeed of many varieties of time. Among those times, it explains "on one occasion" as being the one termed the time of teaching. And that which, among the times of the function of knowledge and the function of compassion, is the time of the function of compassion; among the times of the practice for one's own welfare and the practice for the welfare of others, is the time of the practice for the welfare of others; among the times of the twofold duty for those assembled, is the time of Teaching talk; among the times of teaching and practice, is the time of teaching - with reference to a certain one among those times too, he said "on one occasion."

But why here, just as in the Abhidhamma "at the time when sensual-sphere" and in other discourse passages "at the time, monks, when a monk, quite secluded from sensual pleasures" the description was made with the locative case, and in the Vinaya "at that time the Buddha, the Blessed One" the description was made with the instrumental case, why was it not done likewise, but instead the description "on one occasion" was made with the accusative case? Because there in those cases and here the meaning is different. For there in the Abhidhamma and in other discourse passages, the meaning of a basis and the meaning of a characteristic of a state through a state are applicable. For the time having the meaning of a basis and the meaning of a group is the occasion, and through the state of the occasion termed the momentary combination and cause of the phenomena such as contact and so on stated therein, their existence is characterised; therefore, for the purpose of illuminating that meaning, the description with the locative case was made there.

And in the Vinaya, the meaning of cause and the meaning of instrumentality are applicable. For that occasion of the laying down of training rules, which was difficult to comprehend even by Sāriputta and others, by that occasion which was a cause and an instrument, the Blessed One, laying down training rules and having regard for the cause of the laying down of training rules, dwelt here and there. Therefore, for the purpose of illuminating that meaning, the description with the instrumental case was made there.

But here and in other passages of such a kind, the meaning of perpetual connection is applicable. For whatever time the Blessed One taught this or another discourse, he absolutely dwelt during that time in the abiding of compassion. Therefore, for the purpose of illuminating that meaning, the description with the accusative case was made here. Therefore this is said -

But the ancients explain - Whether "at that time" or "by that occasion" or "on one occasion," this is merely a difference of expression; everywhere the meaning is just the locative. Therefore, even though "on one occasion" is said, the meaning should be understood as "at one time."

"Blessed One" means the venerable one. For in the world they call the venerable one "Blessed One." And this one is the venerable one of all beings by virtue of being distinguished by all qualities; therefore he should be understood as the Blessed One. It has been said by the ancients too -

Furthermore -

By means of this verse too, the detailed meaning of that term should be understood. And that has been stated in the Visuddhimagga in the description of the recollection of the Buddha.

To this extent, here, by the words "thus have I heard," showing the Teaching as it was heard, he makes manifest the body of the Teaching of the Blessed One. By that, he consoles the people distressed by not seeing the Teacher, saying "This is not a Scripture whose Teacher has passed away; this is your Teacher." By the words "on one occasion the Blessed One," showing the non-existence of the Blessed One at that time, he establishes the final Nibbāna of the physical body. By that, he stirs a sense of urgency in people intoxicated with the pride of life, saying "The one who was the teacher of such a noble Teaching, the bearer of the ten powers, whose body was like a diamond mass - even that Blessed One has attained final Nibbāna; in whom else should hope for life be placed?" and he generates enthusiasm in them for the Good Teaching. And by saying "thus," he indicates the achievement of the teaching. "Heard by me" indicates the achievement of the disciple. "On one occasion" indicates the achievement of time. "The Blessed One" indicates the achievement of the teacher.

"At Sāvatthī" means in the city so named. And this is a locative expression used in the sense of proximity. "Dwells" - this is, without distinction, an indication of being endowed with one or another among the posture-abiding, divine abiding, sublime abiding, and noble abiding. But here it is an indication of being engaged in one or another of the postures classified as standing, walking, sitting, and lying down; therefore the Blessed One should be understood as dwelling whether standing, walking, sitting, or lying down. For he cuts off the discomfort of one posture with another posture and carries on, maintains, his individual existence without letting it fall; therefore he is said to "dwell."

"Jeta's Grove" means in the grove of Prince Jeta. For that was planted, nurtured, and maintained by him, and he was its owner; therefore it came to be reckoned as "Jeta's Grove"; in that Jeta's Grove. "Anāthapiṇḍika's park" means in the park that came to be reckoned as "Anāthapiṇḍika's" because it was dedicated to the Community of monks headed by the Buddha through the bestowal of fifty-four crores of gold by the householder Anāthapiṇḍika. This is the summary here; the detail, however, has been stated in the Papañcasūdanī, the commentary on the Majjhima, in the explanation of the Sabbāsava Sutta.

Therein one might ask - If the Blessed One dwells at Sāvatthī, then "in Jeta's Grove" should not be said. But if he dwells there, then "at Sāvatthī" should not be said. For it is not possible to dwell in both places at one time. But this should not be seen thus. Did we not say "this is a locative expression used in the sense of proximity"? Therefore, just as herds of cattle roaming near the Ganges, the Yamunā, and so on are said to be "roaming at the Ganges, roaming at the Yamunā," so too here, that which is Jeta's Grove near Sāvatthī - dwelling there, he is said to be "dwelling at Sāvatthī in Jeta's Grove." For the mention of Sāvatthī is for the purpose of indicating the village as food resort, and the remaining words are for the purpose of indicating a dwelling place suitable for one gone forth.

Therein, by the mention of Sāvatthī, the Venerable Ānanda shows the Blessed One's assistance to householders; by the mention of Jeta's Grove and so on, his assistance to those gone forth. Likewise, by the former, the avoidance of the pursuit of self-mortification through the acceptance of requisites; by the latter, the showing of the means of avoiding the pursuit of sensual happiness through the abandoning of material sensual pleasures. By the former, devotion to teaching the Teaching; by the latter, inclination towards seclusion. By the former, approaching through compassion; by the latter, withdrawing through wisdom. By the former, the disposition towards accomplishing the welfare and happiness of beings; by the latter, non-attachment in bringing about the welfare and happiness of others. By the former, comfortable abiding on account of not relinquishing righteous happiness; by the latter, on account of the pursuit of super-human achievements. By the former, abundance of benefit to human beings; by the latter, to deities. By the former, the state of having grown up in the world for one born in the world; by the latter, being untainted by the world. By the former, from the statement "One person, monks, arising in the world arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Which one person? The Tathāgata, the Worthy One, the Perfectly Self-awakened One" - the accomplishment of the purpose for which the Blessed One arose; by the latter, dwelling in a manner befitting the place where he arose. For the Blessed One arose first in the Lumbinī Grove, and secondly at the seat of enlightenment - thus by both mundane and supramundane arising he arose indeed in a grove. Therefore it shows his dwelling indeed in a grove. By this and such methods the interpretation of meaning here should be understood.

"There" is an elucidation of place and time. For at whatever time he dwells, "there" refers to that time. And in whichever park he dwells, "there" refers to that park - thus it explains. Or it indicates the place and time suitable for speaking. For the Blessed One does not speak the Teaching in an unsuitable place or at an unsuitable time. "It is not the right time yet, Bāhiya" and so on is the proof of this here. "Kho" is an indeclinable particle used merely as an expletive, in emphasis, or in the sense of the beginning of a statement. "The Blessed One" is an elucidation of the one revered by the world. "The monks" is a term for persons suitable for hearing the discourse. But here, the meaning of the word should be understood by the method beginning with "one who begs is a monk, one who has entered upon the practice of going for alms is a monk." "Addressed" means he spoke to, he said, he aroused their attention - this is the meaning here. But elsewhere it also occurs in the sense of informing. As he said - "I announce to you, monks, I make known to you, monks." Also in the sense of summoning. As he said - "Come, monk, in my name address Sāriputta."

"Monks" is an elucidation of the manner of addressing. And that is said because of the accomplishment of the connection with qualities such as the habit of begging and so on. For those skilled in language consider that a monk is one endowed with the quality of the habit of begging, and also one endowed with the quality of the nature of begging, and also one endowed with the quality of having done well in begging. And by that word, accomplished through the connection with qualities such as the habit of begging and so on, making known a livelihood practised by both low and superior people, he effects the suppression of haughtiness and despondency. By this word "Monks," preceded by a glance of the eyes with a gentle heart pervaded by compassion, he makes them face towards himself. And by that very word which indicates the desire to speak, he generates in them the desire to listen. And by that very word, in the sense of vocative address, he also engages them in thorough hearing and attention. For the success of the Dispensation depends on thorough hearing and attention.

If one asks: when other gods and humans were also present, why did he address only the monks? Because of their being the eldest, the foremost, the nearest, and always present. For the Blessed One's teaching of the Teaching is common to all assemblies. And monks are the eldest in the assembly because they arose first. They are the foremost because, having taken the homeless life as the starting point, they conform to the Teacher's conduct and are the recipients of the entire Dispensation. They are the nearest, because among those seated there, they are close to the Teacher. They are always present, because they frequent the Teacher's vicinity. Moreover, they are vessels for the teaching of the Teaching, because of the actual existence of practice in accordance with instruction - thus too he addressed them indeed.

For what purpose did the Blessed One, when teaching the Teaching, first address the monks, rather than simply teaching the Teaching? For the purpose of arousing mindfulness. For monks may be seated thinking of other things, or with distracted minds, or reviewing the Teaching, or attending to their meditation subject; if, without addressing them, the Teaching were being taught, being unable to discern "What is the source of this teaching? What is its condition? On what occasion was it taught?" they might either misapprehend it or might not apprehend it at all. Therefore, for the purpose of arousing their mindfulness, the Blessed One first addresses them and afterwards teaches the Teaching.

"Venerable sir" - this is a word of respect, or the giving of a reply to the Teacher. Moreover, here, saying "Monks," the Blessed One addresses those monks. Saying "Venerable sir," they address the Blessed One in return. Likewise, saying "Monks," the Blessed One speaks at the beginning; saying "Venerable sir," they speak back to him. By saying "Monks," he elicits a reply; by saying "Venerable sir," they give a reply. "Those monks" means those whom the Blessed One addressed. "They assented to the Blessed One" means they assented to the Blessed One's address; the meaning is that, having turned towards him, they listened, accepted, and received it. "The Blessed One said this" means the Blessed One spoke this entire discourse that was now to be spoken. To this extent, that which was spoken by the Venerable Ānanda as the introduction adorned with time, place, preacher, assembly, and occasion, for the easy comprehension of this discourse, the explanation of its meaning is complete.

Commentary on Matter and So On

Now the occasion has arrived for the explanation of the discourse laid down by the Blessed One by the method beginning with "I do not, monks, perceive any other single form"; but since this explanation of the discourse becomes clear when explained after having examined the laying down of the discourse, therefore the examination of the laying down of the discourse should first be understood. For there are four layings down of discourses - one's own disposition, another's disposition, dependent on a question, and arising from an occasion. Therein, whatever discourses the Blessed One spoke uninvited by others, solely through his own disposition, as follows - The Ākaṅkheyya Sutta, the Vattha Sutta, and so on; for those, the laying down is one's own disposition. But those which, thinking "Indeed, the mental states that ripen liberation have matured in Rāhula; what if I were to train Rāhula further in the elimination of mental corruptions"; thus, having observed the disposition, patience, mind, resolution, and capacity for awakening of others, were spoken by way of another's disposition, as follows - the Rāhulovāda Sutta, the Setting in Motion of the Wheel of the Teaching, and so on; for those, the laying down is another's disposition. But having approached the Blessed One, those various gods and humans ask questions in this and that way. Whatever was spoken by the Blessed One when thus asked - the Devatā Saṃyutta, the Bojjhaṅga Saṃyutta, and so on - for those, the laying down is dependent on a question. But those which were spoken dependent on an arisen occasion - the Dhammadāyāda Sutta, the Simile of the Son's Flesh, and so on - for those, the laying down is arising from an occasion. Thus, among these four layings down, the laying down of this discourse is another's disposition. For this was laid down by way of another's disposition. By whose disposition? Of men who give weight to form.

Therein, in "I do not, monks" and so on, the syllable "na" has the meaning of negation. "I" points out oneself. "Monks" - he addresses the monks. "Another" means other than a woman's form that is now to be spoken of. "Even a single form" means even one form. "I perceive" - there are two ways of regarding - the regarding by knowledge and the regarding by wrong view. Therein, "regards as impermanent, not as permanent" - this is called the regarding by knowledge. But that beginning with "regards matter as self" is called the regarding by wrong view. Of those, here the regarding by knowledge is intended. But the connection of this term with the negative particle should be understood. For this is what is said: "I, monks, even while surveying with omniscient knowledge, do not perceive any other single form." "That so obsesses a man's mind" means whatever form, having obsessed, seized, and exhausted the wholesome consciousness of the four planes of a man who gives weight to form, remains. For in such passages as "having confiscated the entire elephant corps," seizing is called obsessing. In such passages as "The perception of impermanence, monks, when developed and cultivated, consumes all sensual lust," it is exhausting. Here both are applicable. Therein, this form, in seizing the wholesome consciousness of the four planes, does not seize it as a man seizes a bunch of blue water-lilies with his hand; nor, in exhausting it, does it exhaust it as fire heats and evaporates water in an oven. It should be understood that, merely by preventing its arising, it both seizes and exhausts even the wholesome consciousness of the four planes. Therefore it was said - "remains obsessing a man's mind."

"Yathayidan" means "just as this." "Itthirūpan" means "a woman's form." Therein, "And why, monks, do you say 'matter'? Because it is transformed, monks, therefore it is called 'matter.' By what is it transformed? It is transformed by cold, it is transformed by heat" - according to the discourse, the meaning of the word and the common characteristic of matter should be understood. But this word "matter" is used in many meanings such as aggregate, existence, sign, condition, body, colour, shape, and so on. For this is used in the sense of the aggregate of materiality in "whatever materiality, past, future, or present." "One develops the path for rebirth in the fine-material realm" - here in the sense of fine-material existence. "Not perceiving material forms internally, one sees forms externally" - here in the sense of the kasiṇa sign. "With a form, monks, evil unwholesome mental states arise, not without a form" - here in the sense of condition. In "space being enclosed, it goes by the term 'materiality'" - here in the sense of body. "Dependent on the eye and forms, eye-consciousness arises" - here in the sense of colour. "One who measures by appearance, one who is pleased by appearance" - here in the sense of shape. By the word "and so on," "enticing form, pleasant form, tasteless form" and so on should also be included. But here this is used in the sense of colour, reckoned as the visible form sense base, of a woman with four originations. Furthermore, whatever colour connected to the body - whether of a woman's worn garment or inner robe, or of ornaments, or of dyes and cosmetics and so on, or of worn garlands and so on - that, having become an object for a man's eye-consciousness, serves its purpose, all this should be understood as a woman's form indeed. "A woman's form, monks, remains obsessing a man's mind" - this was stated for the purpose of strengthening the former statement itself. Or the former was stated by way of simile as "just as this, monks, a woman's form," while this was stated by way of showing the power of obsession.

Here is the story regarding the power of obsession of a woman's form - King Mahādāṭhika Nāga, it is said, having had the great stūpa built on the mango terrace at Cetiyagiri, and having made what is called the mountain-goods offering, from time to time, surrounded by his harem retinue, went to Cetiyagiri and gave a great gift to the community of monks. At a place where many are assembled, indeed, not everyone's mindfulness is well established; and the king's chief queen named Damiḷadevī, standing in the first stage of life, was beautiful and pleasing. Then a certain elder monk named Citta, one gone forth in old age, looking with the manner of non-restraint, having grasped the sign in the visual object of her form, as if having reached madness, went about in places where he stood and sat, saying "Come, Damiḷadevī! Come, Damiḷadevī!" Thenceforth the young novices, having given him the name "the mad Elder Citta," called him thus. Then that queen died before long. When young novices from the community of monks had gone to view the charnel ground and returned, they went to his presence and said thus - "Venerable Elder Citta, she for whose sake you lament - we have gone to view the charnel ground of that queen and have returned." Even when thus told, not believing, he said "Whatever woman or that woman you went to the charnel ground for, your faces are smoke-coloured." He spoke only the words of a madman. Thus this woman's form remained obsessing the mind of the mad Elder Citta.

There is yet another story - King Saddhātissa, it is said, one day came to the monastery surrounded by his harem retinue. One young monk, standing at the gateway porch of the Lohapāsāda, being in a state of non-restraint, looked at a certain woman. She too, having cut short her going, looked at him. Both, being burnt by the fire of lust arisen within, died. Thus a woman's form remains obsessing a young man's mind.

There is yet another story - A certain young monk, it is said, from the great monastery of Kalyāṇī, having gone to the monastery at the entrance of the village of Kāḷadīghavāpi for the purpose of recitation, having completed his recitation task, not carrying out the word of those who wished his welfare, thinking "When asked by young novices at the place where I have gone, the settled appearance of the village will have to be described," while walking for almsfood in the village, having grasped the sign in a dissimilar object, having gone to his own dwelling place, having recognised the cloth she had been wearing, while asking "Where, venerable sir, was this obtained?" having known the state of her death, thinking "A woman of such a form has died on account of me," being burnt by the fire of lust arisen within, he met with the destruction of life. Thus too this woman's form should be understood as remaining obsessing a man's mind.

2. The second and so on are stated according to the disposition of those who give weight to sound and so on. Among those, "a woman's sound" means the consciousness-originated sound of speaking, singing, and music of a woman. Furthermore, even the sound of a lute, conch, small drum, and so on produced through a woman's effort, whether of her worn inner robe or of her adorned ornaments, should be understood as a woman's sound indeed. For all of this remains obsessing a man's mind.

Therein, the stories of the golden crab, the golden peacock, the young monk, and so on should be understood. It is said that in dependence on a mountain interior, a great herd of noble elephants dwelt. And at a place not far from it there was a great lake for their use; in that lake there was a golden crab endowed with a mighty body. He, seizing with his claws like pincers the feet of each and every one who descended into that lake, bringing them under his control, killed them. Those noble elephants, watching for a chance to descend, went about having made one great elephant their chief. He one day seized that noble elephant. The noble elephant, endowed with strength and mindfulness, thought - "If I cry a frightened cry, all will flee without sporting according to their pleasure" - and he stood quite motionless. Then, having known the state of all having crossed over, having cried aloud to make known to his wife the fact of being seized by it, he spoke thus -

She, having heard that, having known the fact of her husband being seized, in order to release him from that danger, conversing with both the elephant and the crab, spoke thus -

The crab, together with the hearing of the woman's sound, made his grip loose. Then the noble elephant, thinking "This is indeed the opportunity for this," keeping one foot as if still held, having raised the second, having trampled on its back-shell, having crushed it to powder, having dragged it a little, threw it on the shore. Then all the elephants, having assembled together, crushed it saying "This is our enemy." Thus, for now, a woman's sound remains having obsessed the mind of the golden crab.

The golden peacock too, having entered into the Himalayas, dwelling in dependence on a great mountain thicket, constantly at the time of the sun's rising, having looked up at the orb of the sun, making his own protection, speaks thus -

He, having taken his food during the day, in the evening time, entering his dwelling place, having looked at the setting orb of the sun, recites this verse -

Having spent seven hundred years in this manner, one day, even before the act of protection, having heard the sound of a peahen, without remembering the act of protection, he came under the control of a hunter sent by the king. Thus a woman's sound remains obsessing the mind of the golden peacock. But the young monk dwelling at Chātapabbata and the young monk dwelling at Sudhāmuṇḍaka, having heard a woman's sound, came to calamity and disaster.

3. In the third, "a woman's odour" means the odour sense base of a woman originating from four sources. Now, a woman's bodily odour is a foul smell, but what is intended here is the adventitious odour of ointment and so on that has mounted on the body. For some women smell like horses, some smell like rams, some smell of sweat, some smell of blood. A certain blindly foolish one finds pleasure even in a woman of such a kind. But from the body of a universal monarch's woman treasure the fragrance of sandalwood wafts, and from her mouth the fragrance of waterlilies. This does not belong to all women; only the adventitious odour of ointment and so on is what is intended here. But animals such as elephants, horses, and oxen go even one yojana, two yojanas, three yojanas, or four yojanas following the seasonal odour of females of their own kind among animals. Whether it be the odour on a woman's body or the odour of a woman's outer garments, inner robes, anointed ointments, worn garlands, and so on, all should be understood as a woman's odour indeed.

4. In the fourth, "a woman's flavour" means the flavour sense base of a woman originating from four sources. But the Elders Tipiṭaka Cūḷanāga and Cūḷābhaya say: "This is the flavour of hearing and the flavour of enjoyment by way of a woman's obedient service and so on; this is a woman's flavour." What is the use of that? But whatever flavour of a woman's lips, flesh, saliva smeared with spittle and so on, and whatever flavour of rice gruel, food and so on given to her husband - all that should be understood as "a woman's flavour" indeed. For many beings, having taken whatever given with her own hand by their woman as sweet, came to calamity and disaster.

5. In the fifth, "a woman's tangible object" means bodily contact with a woman; the contact of garments, ornaments, garlands and so on mounted on a woman's body should also be understood as "a woman's tangible object" indeed. All of this obsesses a man's mind, like the contact of a dissimilar object for a young monk taking up group recitation at the great shrine courtyard.

Thus the Teacher, by way of the inclinations and underlying tendencies of beings, having taken each one among forms and so on, said "I do not perceive another such." For just as a woman's form leads astray the arising of consciousness of a man who gives weight to form, obstructs it, causes it to be bound, causes it to be captive, deludes it, and utterly confuses it, the remaining sounds and so on do not do so in the same way. And just as for those who give weight to sounds and so on, sounds and so on do, objects such as forms and so on do not do so in the same way. And for some, among forms and so on, only one object obsesses the mind; for some, even two, even three, even four, even five. Thus these five discourses were spoken by way of the five weightings, not by way of the Five Weightings Jātaka. However, the Five Weightings Jātaka should be brought in and told for the purpose of bearing witness. For therein, through the examining of shops and so on created by spirits in the middle of the wilderness, among the five companions of the great man, the one who gave weight to form, having been trapped by way of the visual object, came to calamity and disaster; those who gave weight to sounds and so on, by way of the sound object and so on. Thus that should be brought in and told for the purpose of bearing witness. But these five discourses were spoken by way of the five weightings only.

6. And since not only men have the five weightings, but women too have them indeed, therefore by way of them too he spoke five discourses again. Their meaning too should be understood in the manner already stated. Among the stories too, in the first discourse, the story should be understood as that of the deceased royal concubine, having seen a young man standing at the gate of the Lohapāsāda. That has been explained in detail below already.

7. In the second discourse, the story of a woman living by her beauty in Bārāṇasī should be known. Guttila the lute player, it is said, sent a thousand to a certain woman; she, having mocked him, did not wish to accept it. He, thinking "I shall do what is to be done here," immediately after the evening time, decorated and prepared, seated at the doorway of another house at a place facing her house, having established the strings of the lute at an even pitch, without the singing voice surpassing the sound of the lute, sang. That woman, having heard the sound of his singing, perceiving it as a door, thinking "I shall go to his presence through the open window," reached the destruction of life just in the air.

8. In the third discourse, this should be brought in: "From the body of a universal monarch the fragrance of sandalwood wafts, and from his mouth the fragrance of waterlilies." And here this story should be known. It is said that in Sāvatthī, the husband of a certain householder's daughter, having heard the Teacher's teaching of the Teaching, thinking "It is not possible for me to fulfil this Teaching while being a householder," went forth in the presence of a certain elder who was an almsfood eater. Then King Pasenadi of Kosala, having known "This one has no husband," having had his wife brought to the inner palace, one day, having taken a bunch of blue waterlilies, having entered the inner palace, had one blue waterlily given to each woman. While the flowers were being distributed, two came into the hand of that woman. She, having displayed a delighted appearance, having sniffed them, wailed. The king, having seen her twofold manner, having had her summoned, questioned her. She told the reason for her delight and the reason for her weeping. Even though she told it up to the third time, the king, not believing, on the following day, having had all the fragrance of garlands, ointments, and other pleasant odours removed from the entire king's abode, having had seats prepared for the community of monks headed by the Buddha, having given a great gift to the community of monks headed by the Buddha, at the conclusion of the meal, having asked that woman "Which is your elder?" having known when she said "This one," having paid homage to the Teacher, said "Venerable sir, let the community of monks go together with you; our such-and-such elder will give the thanksgiving." The Teacher, having left that monk behind, went to the monastery. As soon as the elder had begun to speak the thanksgiving, the entire king's abode became as if filled with fragrance. The king, having gained confidence thinking "She indeed spoke the truth," on the following day asked the Teacher about that reason. The Teacher explained: "This one, in the past, while listening to a talk on the Teaching, giving applause saying 'Good! Good!' listened attentively; rooted in that, great king, this benefit was obtained by him."

The remainder is clear everywhere. In this chapter only the round of rebirths has been spoken of.

Commentary on the Chapter on Matter and So On.

2.

Commentary on the Chapter on the Abandoning of Mental Hindrances

11. In the first of the second, "even one phenomenon" - here the word "phenomenon" should be understood in the meaning of soulless, as in such passages as "Now at that time there are mental states" and so on. Therefore "even one phenomenon" means soulless, even one intrinsic nature - this is the meaning here. "Or unarisen" - here, however, the word "or" should be seen as having the meaning of conjunction, not of alternative, as in such passages as "for the presence of beings or for the support of those seeking birth" and "as far as, monks, there are beings, whether footless or two-footed" and so on. For the meaning here is this: by whatever phenomenon unarisen sensual desire arises, and arisen sensual desire leads to increase and expansion, I do not perceive another such as the sign of the beautiful. Therein, "unarisen" means unborn, not produced, not become manifest, not arisen. "Sensual desire" means the mental hindrance of sensual desire, expanded by the method beginning with "whatever sensual desire, sensual lust, sensual delight, sensual craving towards sensual pleasures" and so on. "Arises" means is born, becomes manifest. And this should be known as unarisen arising by way of non-occurrence or by way of an object not previously experienced. For otherwise, in the round of rebirths without discernible beginning, there is nothing called unarisen.

Therein, for a certain one, mental defilement does not occur by way of duties; for a certain one, by way of any one among study, ascetic practices, concentration, insight, new construction work, and so on. How? For a certain one is accomplished in duties; for one who is performing the eighty-two minor duties, the fourteen major duties, and the duties of the shrine courtyard, the Bodhi-tree courtyard, the drinking water pavilion, the Observance hall, the visitor, and the traveller, mental defilement does not obtain opportunity. But afterwards, having given up the duties, for one living with broken duties, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one is engaged in study; he learns even one collection, or even two, or three, or four, or five. For him, while learning the three Canons of the Buddha's teaching by way of meaning, by way of the text, by way of connection, and by way of sequence, while reciting, while teaching others to recite, while expounding, while elucidating, mental defilement does not obtain opportunity. But afterwards, having abandoned the work of study, for one who is lazy and living heedlessly, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one, however, is an observer of ascetic practices; having undertaken the thirteen virtues of the ascetic practices, he conducts himself accordingly. For him, however, while maintaining the virtues of the ascetic practices, mental defilement does not obtain opportunity. But afterwards, having given up the ascetic practices, for one who has returned to luxurious living and lives heedlessly, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one is a master through practice in the eight attainments; for him dwelling by the power of mastery in adverting and so on in the first meditative absorption and so on, mental defilement does not obtain opportunity. But afterwards, for one whose meditative absorption has declined or whose meditative absorption has been abandoned, for one dwelling engaged in idle talk and so on, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one, however, is gifted with introspection, and dwells doing the work in the seven observations or in the eighteen great insights. For him dwelling thus, mental defilement does not obtain opportunity. But afterwards, for one dwelling having abandoned the work of insight, being much devoted to bodily comfort, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one is a building work supervisor, and has Observance halls, refectories, and so on built. For him, thinking about the requisites for those, mental defilement does not obtain opportunity. But afterwards, when his new construction work is either completed or abandoned, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise.

A certain one, however, is a pure being who has come from the Brahma world; for him, due to non-repetition, mental defilement does not obtain opportunity. But afterwards, for one who has obtained repetition, owing to unwise attention and the release of mindfulness, it arises. Thus too, what is unarisen by way of non-occurrence does arise. Thus, for now, the state of having arisen of what was unarisen by way of non-occurrence should be understood.

How by way of an unexperienced object? Here a certain one obtains a pleasing object such as form and so on not previously experienced; for him, there, owing to unwise attention and the release of mindfulness, lust arises. Thus the unarisen arises by way of an unexperienced object.

"Arisen" means born, come to be, produced, fully produced, appeared. "For the increase" means for the state of occurring again and again. "For expansion" means for the state of abundance, for the state of accumulation. Therein, that sensual desire once arisen will not cease, or that once ceased the very same will arise again - this is an impossibility. But when one has ceased, arising again and again with regard to that same object or another object, it is said to lead to increase and expansion.

"The sign of the beautiful" means an object that is a basis for lust. In "With a sign, monks, evil unwholesome mental states arise, not without a sign," here "sign" is a name for condition. In "By a monk devoted to higher consciousness, monks, five signs should be attended to from time to time," here for cause. In "He practises that sign, develops it," here for concentration. In "Based on which sign, attending to which sign, there is the proximate elimination of mental corruptions," here for insight. But here, a mental state with a desirable object that is a basis for lust is intended as "the sign of the beautiful." "For one unwisely attending" means: "Therein, what is unwise attention? Regarding the impermanent as 'permanent,' regarding suffering as 'happiness,' regarding non-self as 'self,' regarding the unattractive as 'beautiful' - this is unwise attention, wrong-path attention, or contrary to the truths, the adverting of consciousness, the turning towards, reflective attention, attentiveness, attention. This is called unwise attention" - by the influence of this attention, it means for one attending unwisely, by wrong means.

12. In the second, "anger" (byāpāda) means the corruption of consciousness, like the spoiling of food (bhattabyāpatti) - the state of abandoning its natural condition. "Therein, what is the mental hindrance of anger? Resentment arises thinking 'he has done harm to me'" - this is a designation for the mental hindrance of anger thus elaborated. "The sign of aversion" (paṭighanimitta) means an undesirable sign. This is a designation for both aversion itself and for the object of aversion. And this too was said in the commentary - "Aversion itself is the sign of aversion, and a phenomenon that is an object of aversion is also the sign of aversion." The remainder here should be understood by the method already stated regarding sensual desire. And just as here, so too in the remaining ones beyond this. For in each case we shall state only the distinctive points.

13. In the third, "sloth and torpor" means sloth and torpor. Among them, the unfitness for work of consciousness is sloth; this is a designation for the state of laziness. The unfitness for work of the three aggregates is torpor; this is a designation for the state of nodding off, like a monkey's torpor. For both of them, "Therein, what is sloth? Whatever is the unwieldiness of consciousness, the unfitness for work, sluggishness, stolidity. Therein, what is torpor? Whatever is the unwieldiness of the body, the unfitness for work, the covering, the enveloping" - by this method and so on the elaboration should be understood. "Discontent" and so on should be understood by the very method analysed in the Vibhaṅga. For this was said:

"Therein, what is discontent? In remote lodgings or in various highly wholesome mental states, discontent, discontentedness, dissatisfaction, lack of delight, longing, anxiety - this is called discontent. Therein, what is weariness? Whatever weariness, becoming weary, the state of being overcome by weariness, laziness, becoming lazy, the state of being lazy - this is called weariness. Therein, what is yawning? Whatever yawning of the body, arousing, bending back, bending sideways, bending down, bending forward, sickly condition - this is called yawning. Therein, what is drowsiness after a meal? Whatever faintness after eating, weariness after eating, fever after eating, bodily inertia of one who has eaten - this is called drowsiness after a meal. Therein, what is sluggishness of mind? Whatever unwieldiness of consciousness, unfitness for work, sluggishness, stolidity, shrinking, the act of shrinking, the state of having shrunk, sloth, being slothful, the state of sloth of consciousness - this is called sluggishness of mind."

And here, the first four phenomena are conditions for the mental hindrance of sloth and torpor by way of conascence and also by way of decisive support, but sluggishness of mind is not itself conascent with itself; however, it is so by way of decisive support.

14. In the fourth, "restlessness and remorse" means restlessness and remorse. Therein, restlessness means the agitated mode of consciousness. Remorse means regret on account of good not done and evil done, conditioned by that. "Non-appeasement of mind": this is a name for restlessness and remorse itself. "For one with an unappeased mind" means for one whose mind has not been appeased either through meditative absorption or through insight. But this non-appeasement is a condition for restlessness and remorse by way of decisive support.

15. In the fifth, "sceptical doubt" means the mental hindrance of sceptical doubt, expanded by the method beginning with "one is uncertain about the Teacher" and so on. "Unwise attention" is of the characteristic already stated.

16. In the sixth, "unarisen sensual desire does not arise" means it does not arise when unarisen for just two reasons - by way of non-occurrence or by way of an object not previously experienced; thus it is simply suppressed, and again does not obtain a cause or a condition. Here too, non-occurrence should be understood by way of duties and so on. For a certain one, in the manner already stated, engaged in duties, for one performing duties, mental defilement does not obtain opportunity; it is suppressed by way of duties. He, having kept it thus suppressed, having turned back, attains arahantship, like the Elder Milakkhatissa.

It is said that that venerable one was born in a hunter's family in the alms-resort of the Gāmeṇḍavāla Great Monastery in the Rohaṇa province. Having reached maturity, having established a household, thinking "I shall support my children and wife," having set up a hundred snares for catching animals, having prepared a hundred traps, having planted a hundred stakes, accumulating much evil, one day, having taken fire and salt from the house, he went to the forest. Having killed a deer caught in a snare, having eaten meat cooked on charcoal, having become thirsty, having entered the Gāmeṇḍavāla Great Monastery, not obtaining in the drinking-water pavilion even enough drinking water to dispel his thirst from about ten water-pots, he began to grumble: "What is this? In the dwelling place of so many monks there is not even enough drinking water to dispel the thirst of those who have come thirsty!" The Elder Cūḷapiṇḍapātikatissa, having heard his talk, while going to his presence, having seen about ten water-pots full in the drinking-water pavilion, having thought "This one must be a being who is a ghost while still living," having said "Lay follower, if you are thirsty, drink the water," having lifted up the water-pot, poured it into his hands. On account of his action, each portion of water drunk perished as if thrown onto a heated pan; even after drinking from all the pots, his thirst was not cut short. Then the elder said to him - "How severe indeed is the action done by you, lay follower! Already a ghost while still alive, what kind will the result be?"

He, having heard his talk, having gained a sense of urgency, having paid homage to the elder, having destroyed those snares and so on, having gone quickly to the house, having looked at his children and wife, having broken the weapons, having released the decoy deer and birds in the forest, having approached the elder, requested the going forth. "Going forth is difficult, friend; how will you go forth?" "Venerable sir, having seen such an evident reason, how shall I not go forth?" The elder, having given the meditation subject of the skin pentad, gave him the going forth. He, having undertaken the duties, while learning the word of the Buddha, one day, having heard in the Devadūta Sutta this passage - "Then, monks, the guardians of hell throw him again into the great hell" - said "They throw a being who has experienced so much of a heap of suffering again into the great hell! Alas, how weighty, venerable sir, is the great hell!" "Yes, friend, it is weighty." "Is it possible, venerable sir, to see it?" "It is not possible to see it; I shall show one thing to make something similar to what has been seen," and having instructed the novices: "Make a heap of green wood on the surface of a rock." He did so. The elder, just as he was seated, having constructed by supernormal power, having brought out from the great hell a fire-spark the size of a firefly, while that elder was watching, threw it onto the heap of wood. Its falling there and the heap of wood's burning and reaching the state of ashes were neither later nor earlier.

He, having seen that, asked "Venerable sir, how many charges are there in this Dispensation?" "Friend, the charge of insight and the charge of scriptural study." "Venerable sir, scriptural study is a burden for one who is competent; but my faith has suffering as its proximate cause. I shall fulfil the charge of insight; give me a meditation subject," and having paid homage, he sat down. The elder, thinking "A monk accomplished in duties," standing at the head of the duties, taught him a meditation subject. He, having taken the meditation subject, does the work of insight and fulfils the duties. One day he performs duties at the Cittalapabbata Great Monastery, one day at the Gāmeṇḍavāla Great Monastery, one day at the Gocaragāma Great Monastery. As soon as sloth and torpor come upon him, out of fear of decline in duties, having moistened a covering of straw, having placed it on his head, having lowered his feet into water, he sits. One day, at the Cittalapabbata Great Monastery, having performed duties for two watches, at the time of almost break of dawn, when drowsiness began to come upon him, having placed wet straw on his head, while seated, of a novice on the eastern side of the mountain reciting the Aruṇavatī Sutta -

Having heard this passage, having aroused rapture thinking "This must have been spoken by the Perfectly Self-awakened One for a monk of strenuous energy such as me," having produced meditative absorption, having made that itself the foundation, having become established in the fruition of non-returning, striving again and again, he attained arahantship together with the analytical knowledges. And at the time of final Nibbāna, showing that very reason, he spoke thus -

For one of such a kind, mental defilement suppressed by way of duties remains just so suppressed.

For a certain one, in the manner already stated, engaged in study, while learning the texts, while reciting, while teaching others to recite, while expounding, while elucidating, mental defilement does not obtain opportunity; it remains suppressed by way of study. He, having kept it thus suppressed, having turned away, attains arahantship, just like the Elder Maliyadeva. It is said that that venerable one, at the time of being a monk of three rains retreats, at the great monastery of Maṇḍalārāma in the small village of Kalla, was both taking up recitation and doing the work of insight. One day, while he was walking for almsfood in the village of Kalla, a certain female lay follower, having given him a ladleful of rice gruel, having aroused affection as for a son, having caused the elder to sit down inside the dwelling, having fed him with sumptuous food, asked "From which village are you, dear?" "I am doing the work of study at the great monastery of Maṇḍalārāma, lay follower." "If so, dear, as long as you are doing the work of study, take regular almsfood right here." He, having consented to that, takes regular almsfood there, and at the conclusion of the meal, giving thanksgiving, having spoken only the pair of phrases "May you be happy, may you be freed from suffering," departs. During the rainy season, for three months, showing kindness to that very woman, having made the offering of almsfood, at the great invitation ceremony he attained arahantship together with the analytical knowledges. The resident great elder said - "Friend Mahādeva, today a great multitude will gather at the monastery; you should give them the gift of the Teaching." The elder consented.

The young novices gave a signal to the female lay follower - "Today your son will teach the Teaching; having gone to the monastery, you should listen." "Dear ones, not everyone knows how to give a talk on the Teaching. My son, for so long a time, while speaking to me, spoke only the pair of phrases 'May you be happy, may you be freed from suffering.' Do not make sport." "Do not, lay follower, concern yourself with whether he knows or does not know; having gone to the monastery, just listen to the Teaching." The female lay follower, having taken perfumes, garlands and so on, having gone, having venerated, sat down at the edge of the assembly listening to the Teaching. Both the daytime Dhamma preacher and the melodic reciter, having known their own measure, rose up. Then the Elder Maliyadeva, having sat down on the Dhamma seat, having taken a decorated fan, having given a progressive discourse - "By me, for the great female lay follower, for three months, thanksgiving was given with only two phrases; today, for the whole night, having contemplated through the three Canons, I shall speak the meaning of that very pair of phrases" - having begun the teaching of the Teaching, he spoke for the whole night. At the break of dawn, at the conclusion of the teaching, the great female lay follower became established in the fruition of stream-entry.

Yet another elder named Tissabhūti, at that very great monastery, while learning the monastic discipline, at the time of the alms round, having entered the inner village, looked at a dissimilar object. Greed arose in him. He, without moving his planted foot, having poured the rice gruel from his own bowl into the bowl of his young attendant, thinking "This thought, if it keeps growing, will cause me to sink in the four realms of misery," having turned back from that very place, having gone to his teacher's presence, having paid homage, standing to one side, said - "An illness has arisen in me. If I am able to cure it, I shall come back; otherwise I shall not come back. You should keep my place, having looked for me at the daytime recitation and the evening recitation; but at the time towards the break of dawn, do not keep a place for the recitation" - having said thus, he went to the presence of the Elder Mahāsaṅgharakkhita who dwelt on the Malaya mountain. The elder, while doing the plastering of his own leaf-hut, without even looking at him, said "Put away your bowl and robes, friend." "Venerable sir, I have an illness. If you are able to cure it, I shall put them away." "Friend, you have come to the presence of one who is able to cure an arisen disease. Put them away." The compliant monk, thinking "Our teacher would not say thus without knowing," having put aside his bowl and robes, having shown his duty to the elder, having paid homage, sat down to one side.

The elder, having known "this one is of lustful temperament," taught the meditation subject of foulness. He, having risen, having hung the bowl and robes on his shoulder, paid homage to the elder again and again. "Why, friend, Mahābhūti, do you show excessive respect?" "Venerable sir, if I shall be able to do my own task, that is wholesome. If not, this is my last seeing of you!" "Go, friend, Mahābhūti, for such a son of good family devoted to exertion, neither meditative absorption nor insight nor path nor fruition is difficult to obtain." He, having heard the elder's words, having shown respect, having gone to the foot of a Sepaṇṇi shrub, covered over, which had been determined at the time of coming, seated cross-legged, having made the meditation subject of foulness the foundation, having established insight, having become established in arahantship, arrived at the recitation towards the break of dawn. For those of such kind, mental defilements suppressed by way of the texts remain just so suppressed.

But for a certain one, in the manner already stated, for one undertaking the ascetic practices, mental defilement does not obtain opportunity; it is suppressed by way of the ascetic practices. He, having kept that suppressed in that same suppressed state, having turned back, attains arahantship, like the Elder Mahāsīva, the dweller at the village-end cave. The elder, it is said, dwelling at the Tissa Great Monastery in Mahāgāma, taught the three Canons by way of meaning and by way of the text to eighteen great groups. Standing firm in the elder's exhortation, sixty thousand monks attained arahantship. Among them, one monk, with pleasure arisen referring to the Teaching penetrated by himself, thought - "Does this happiness exist for our teacher?" He, reflecting, having known the elder's state of being a worldling, thinking "By some means I shall arouse a sense of urgency in the elder," having gone from his own dwelling place to the elder's presence, having paid homage, having shown his duty, sat down. Then the elder said to him "Why have you come, friend, almsfood eater?" "If you will give me permission, I shall learn one passage of the Teaching - I have come for this, venerable sir." "Many, friend, are learning; there will be no opportunity for you." He, not obtaining opportunity in all the portions of night and day, said "Venerable sir, when there is thus no opportunity, how will you obtain opportunity for death?" Then the elder thought - "This one has not come for the purpose of recitation; rather, this one has come for the purpose of arousing a sense of urgency in me." That elder too, having said "A monk, venerable sir, should indeed be like me," having paid homage to the elder, having flown up into the jewel-coloured sky, departed.

The elder, from the time of his departure, with a sense of urgency arisen, having taught the recitation by day and the recitation in the evening, having placed the bowl and robes within arm's reach, having taken up the recitation towards the break of dawn, together with a monk who was descending, having taken the bowl and robes, having descended, having determined the thirteen virtues of ascetic practice in full, having gone to a cave lodging at the edge of a village, having attended to the cave, having set up the bed and chair, having set his mind thinking "Without attaining arahantship I shall not stretch my back on the bed," he descended onto the walking path. While he was striving thinking "Today I shall attain arahantship, today I shall attain arahantship," the invitation ceremony arrived. He, when the invitation ceremony was approaching, thinking "Having abandoned the state of a worldling, I shall perform the invitation of purity," became exceedingly wearied. He, being unable to produce either path or fruition at that invitation ceremony, having said "Even one like me, who has begun insight practice, does not obtain it; how very difficult to obtain indeed is this arahantship," in that same manner, being one who was much given to standing and walking, having practised the ascetic duty for thirty years, having seen the full moon standing in the middle at the great invitation ceremony, thinking "Is it the disc of the moon that is pure, or is it my morality?" having reflected "In the disc of the moon the sign of the hare is discerned, but in my morality from the time of full ordination up to the present day there is neither a dark spot nor a blemish," with joy and pleasure arisen, because his knowledge was fully matured, having suppressed the rapture, he attained arahantship together with the analytical knowledges. For one of such kind, mental defilement suppressed by way of the ascetic practices remains just so suppressed.

For a certain one, in the manner already stated, through the abundance of attaining the first meditative absorption and so on, mental defilement does not obtain opportunity; it is suppressed by way of attainment. He, having kept that suppressed in that same suppressed state, having turned back, attains arahantship, like the Elder Mahātissa. The elder, it is said, from the time of being newly ordained, was an obtainer of the eight attainments. He, through the non-occurrence of mental defilements suppressed by attainment, by way of learning and interrogation alone, teaches up to the vicinity of the noble path, and even at the time of sixty rains retreats does not know his own state of being a worldling. Then one day, from the Tissa Great Monastery in Mahāgāma, the community of monks sent a message to the Elder Dhammadinna, the dweller at Talaṅgara: "Let the elder come and teach us a talk on the Teaching." The elder, having consented, thinking "There is no monk more senior than me in my vicinity, but the Elder Mahātissa is my meditation teacher; having made him the senior monk of the Community, I shall go," surrounded by the community of monks, having gone to the elder's monastery, having shown his duty to the elder at the day-quarters, sat down to one side.

The elder said - "What, Dhammadinna, have you come after a long time?" "Yes, venerable sir, the community of monks from the Tissa Great Monastery sent me a message. I shall not go alone, but having become desirous of going together with you, I have come" - thus, having delayed while speaking memorable talk, he asked "When, venerable sir, was this teaching attained by you?" "It has been about sixty rains retreats, friend Dhammadinna." "But do you, venerable sir, resort to attainment?" "Yes, friend." "Could you create a pond, venerable sir?" Having said "No, friend, that is not difficult," he created a pond at the place directly in front. And when told "Here, venerable sir, create a lotus plant," he created that too. "Now here, show a large flower." The elder showed that too. "Here, show a woman's form of sixteen years of age." The elder showed a woman's form of sixteen years of age. Then he said to him - "This, venerable sir, attend to again and again as beautiful." The elder, looking at the woman's form created by himself, gave rise to greed. Then, having known his own state of being a worldling, saying "Be my support, good person," he sat down squatting in the presence of his pupil. "It is for this very purpose that I have come, venerable sir" - having made it light for the elder by way of foulness, having spoken the meditation subject, he went outside to give the elder opportunity. The elder, whose activities had been well crushed, just as soon as he had departed from the day-residence, together with the analytical knowledges attained arahantship. Then, having made him the senior monk of the Community, the Elder Dhammadinna went to the Tissa Great Monastery and spoke a talk on the Teaching to the Community. For one of such a kind, the mental defilement suppressed by means of attainment remains just so suppressed.

But for a certain one, in the manner already stated, for one doing the work of insight, mental defilement does not obtain opportunity; it remains suppressed just by means of insight. He, having kept it thus suppressed in that very way, having turned back, attains arahantship, like the about sixty monks who had begun insight practice during the time of the Buddha. It is said that they, having taken a meditation subject in the presence of the Teacher, having entered a secluded forest, while doing the work of insight, by way of the non-occurrence of mental defilements, with the perception "We have penetrated path and fruition," not making effort for the purpose of path and fruition, thinking "We shall report the teaching penetrated by us to the One of Ten Powers," they come to the presence of the Teacher.

The Teacher, even before their arrival, said to the Elder Ānanda - "Ānanda, monks devoted to striving will come today to see me. Without giving them the opportunity to see me, you should send them saying 'Go to the charnel ground and practise the meditation on fresh foulness.'" The elder informed those who had come of the instruction spoken by the Teacher. They, thinking "The Tathāgata would not speak without knowing; surely there must be a reason here," having gone to the charnel ground, while looking at fresh foulness, having given rise to greed, thinking "This must have been seen by the Perfectly Self-awakened One," with a sense of urgency arisen, they began the meditation subject for which the method had been obtained from the very beginning. The Teacher, having known the state of their having begun insight, while seated just in the perfumed chamber, spoke this verse of radiance -

At the conclusion of the verse, they became established in the fruition of arahantship. For those of such a kind, mental defilements suppressed by means of insight remain thus suppressed.

For a certain one, in the manner already stated, while doing new construction work, mental defilement does not obtain opportunity; it is suppressed by means of new construction work. He, having kept that thus suppressed, having turned back, attains arahantship - like the Elder Tissa at Cittala Mountain. It is said that for him, at the age of eight years, discontent arose; being unable to dispel it, having washed his own robe, having dyed it, having fired his bowl, having shaved off his hair, having paid homage to his preceptor, he stood there. Then the elder said to him - "Why, friend Mahātissa, is your appearance like that of one who is dissatisfied?" "Yes, venerable sir, discontent has arisen in me; I am unable to dispel it." The elder, examining his disposition, having seen the decisive support for arahantship, said out of compassion - "Friend Tissa, we are old; make a dwelling place for us." The monk, who had never before spoken a second word in reply, accepted saying "Good, venerable sir."

Then the elder said to him - "Friend, while doing new construction work, do not give up the recitation course, attend to the meditation subject, and from time to time do the preliminary work on the circular meditation object." "I will do so, venerable sir," having paid homage to the elder, having looked for a suitable place, thinking "It is possible to build here," having filled it with timber, having burnt it, having cleaned it, having surrounded it with bricks, having fitted doors, windows and so on, together with the walking path, ground, wall, preliminary work and so on, having completed the rock cell, having spread out beds and chairs, having gone to the elder's presence, having paid homage, he said "Venerable sir, the preparation of the rock cell is finished; please dwell there." "Friend, this work has been done by you with difficulty; today, for one day, you yourself dwell here." He, having paid homage saying "Good, venerable sir," having washed his feet, having entered the rock cell, having folded his legs crosswise, seated, he reflected upon the work done by himself. For him, thinking "An agreeable bodily service has been done by me for the preceptor," joy arose within. He, having suppressed that, having established insight, attained the highest fruition, arahantship. For one of such a kind, mental defilement suppressed by means of new construction work remains thus suppressed.

A certain one, however, is a pure being who has come from the Brahma world. For him, due to non-repetition, mental defilement does not occur; it is suppressed by means of existence. He, having kept that thus suppressed, having turned back, attains arahantship - like the Venerable Mahākassapa. For that venerable one, even while in the midst of the household life, without having enjoyed sensual pleasures, having abandoned great success, having gone forth and departed, having seen the Teacher who had come on the road for the purpose of going out to meet him, having paid homage, having received full ordination with three exhortations, at the eighth dawn, together with the analytical knowledges, he attained arahantship. For one of such a kind, mental defilement suppressed by means of existence remains thus suppressed.

But whoever, having obtained an object such as form and so on not previously experienced, having established insight right there, having turned back, attains arahantship - for one of such a kind, by means of an unexperienced object, sensual desire, being unarisen, does not arise.

"Or arisen sensual desire is abandoned" - here "arisen" means born, come to be, resulted. "Is abandoned" means it is abandoned by these five kinds of abandoning: abandoning by substitution of opposites, abandoning by suppression, abandoning by eradication, abandoning by cessation, and abandoning by escape; the meaning is that it does not arise again. Therein, since mental defilements are abandoned by insight by way of substitution of opposites, insight should be understood as abandoning by substitution of opposites. But since attainment suppresses mental defilements, that should be understood as abandoning by suppression. The path arises eradicating; the fruit bringing about cessation; Nibbāna is escaped from all mental defilements - these three are called abandoning by eradication, by cessation, and by escape. The meaning is that it is abandoned by these five kinds of abandoning, both mundane and supramundane.

"The sign of foulness" means the first meditative absorption with sense-object arisen in the ten foulnesses. Therefore the ancients said: "Foulness itself is the sign of foulness, and mental states having foulness as object are also the sign of foulness." "For one wisely attending" means: "Therein, what is wise attention? For one attending by way of the wise attention stated in the manner beginning with 'impermanent regarding the impermanent.' "Unarisen sensual desire does not arise" means what has not arisen does not arise. "And arisen sensual desire is abandoned" means arisen sensual desire is abandoned by the fivefold abandoning.

Furthermore, six factors lead to the abandoning of sensual desire - learning the sign of foulness, pursuit of the development of foulness, guarding the doors of the sense faculties, moderation in eating, good friendship, and suitable talk. For even for one who learns the tenfold sign of foulness, sensual desire is abandoned; also for one who develops it; also for one with closed doors in the sense faculties; also for one moderate in food, who, when there is an allowance of four or five morsels, drinks water and has the habit of sustaining himself. Therefore this was said -

Sensual desire is also abandoned for one who associates with good friends delighting in the development of foulness, such as the Elder Asubhakammika Tissa; it is also abandoned through suitable talk based on the ten foulnesses while standing, sitting, and so on. Therefore it was said - "Six factors lead to the abandoning of sensual desire."

17. In the seventh, "the liberation of mind through friendliness" means friendliness that pervades all beings with welfare. But since the consciousness associated with it becomes liberated from opposing states such as the mental hindrances, therefore it is called "liberation of mind." Or in particular, because of being liberated from the prepossession of all anger, it should be understood as liberation of mind. Therein, by just "friendliness" to that extent the preliminary stage is also applicable; but because "liberation of mind" is said, here only absorption by way of the three-factored and four-factored meditative absorptions is intended. "For one wisely attending" means for one who attends to that liberation of mind through friendliness with methodical attention of the characteristic already stated.

Furthermore, six qualities lead to the abandoning of anger - learning the sign of friendliness, pursuit of the development of friendliness, reviewing the ownership of actions, abundance of reflection, good friendship, and suitable talk. For anger is abandoned even for one who learns friendliness by way of any one among the specified, unspecified, and directional pervading, and also for one who develops friendliness by way of specified, unspecified, and directional pervading. "You, being angry with him, what will you do? Will you be able to destroy his morality and so on? Surely you, having come by your own action, will go by your own action alone. Being angry with another is like taking up extinguished embers, a heated iron spike, excrement and so on, and wishing to strike another. This one too, being angry with you, what will he do? Will he be able to destroy your morality and so on? He, having come by his own action, will go by his own action alone. Like an unaccepted gift, like a handful of dust thrown against the wind, this anger will fall upon his own head" - thus, for one who reviews the ownership of actions of both oneself and another, and also for one who, having reviewed the ownership of actions of both, is established in reflection, and also for one who associates with good friends who delight in the development of friendliness, such as the Elder Assagutta, anger is abandoned; it is also abandoned through suitable talk based on friendliness while standing, sitting, and so on. Therefore it was said - "Six qualities lead to the abandoning of anger." The remainder here and in those beyond this should be understood by the method already stated, but we shall state only the distinctive points.

18. In the eighth, among the element of instigation and so on, the element of instigation means the energy of initial instigation. The element of persistence means that which is stronger than that, because of having emerged from idleness. The element of exertion means that which is stronger even than that, because of stepping upon successive stages. In the commentary, however, having said "instigation is for the removal of sensual pleasures from the mind, persistence is for the unfastening of the cross-bar of the mind, exertion is for the cutting of the bondage of the mind," it was said "by these three terms, only exceeding energy was spoken of."

"Of one putting forth strenuous energy" means of one with perfected energy and of one with aroused energy. Therein, energy free from the four faults should be understood as aroused. It is neither too slack, nor too tense, nor contracted internally, nor distracted externally. That same is twofold - bodily and mental. Therein, as stated "here a monk during the day by walking and sitting purifies the mind of obstructive mental states," thus for one striving and endeavouring with the body in the five portions of night and day, bodily energy should be understood. "I will not leave this rock cell until my mind is liberated from the mental corruptions by non-clinging" - thus by delimitation of place, or "I will not break this cross-legged posture" - thus by delimitation of sitting and so on, having set the mind, for one striving and endeavouring, mental energy should be understood. Both of those are applicable here. For indeed, by this twofold energy, for one putting forth strenuous energy, unarisen sloth and torpor does not arise, and arisen sloth and torpor is abandoned, as in the case of the Elder Milakkha Tissa, as in the case of the Elder Mahāsīva who dwelt in a cave at the edge of a village, as in the case of the Elder Pītimallaka, and as in the case of the Elder Kuṭumbiyaputta Tissa. Among these, indeed, the former three and others of such kind had aroused energy by bodily energy; the Elder Kuṭumbiyaputta Tissa and others of such kind had aroused energy by mental energy; but the Elder Mahānāga, the dweller at Uccāvāluka, had aroused energy by both kinds of energy. The elder, it is said, walked for one week, stood for one, sat for one, and lay down for one. For the great elder, there was no posture whatsoever that was unsuitable; in the fourth week, having developed insight, he became established in arahantship.

Furthermore, six qualities lead to the abandoning of sloth and torpor - grasping the sign regarding overeating, changing of postures, attention to the perception of light, dwelling in the open air, good friendship, and suitable talk. For one who, like the brahmins and others known as hand-filling eaters, vomited-food eaters, fit-only-for-that-place eaters, merely-sufficient-as-a-covering eaters, and crow's-portion eaters, has eaten food and sits in the night-quarters or day-quarters practising the ascetic duty, sloth and torpor comes descending upon him like a great elephant. But for a monk who, having set aside room for four or five morsels, drinks water and is accustomed to sustaining himself, that does not occur - thus even for one who grasps the sign regarding overeating, sloth and torpor is abandoned. For one who changes to another posture from whichever posture sloth and torpor descends upon him, and for one who attends to moonlight, lamplight, or torchlight at night and to sunlight by day, and for one who dwells in the open air, and for one who associates with good friends in whom sloth and torpor has been abandoned, such as the Elder Mahākassapa, sloth and torpor is abandoned; it is also abandoned by suitable talk based upon the ascetic practices while standing, sitting, and so on. Therefore it was said - "Six qualities lead to the abandoning of sloth and torpor."

19. In the ninth, "for one with an appeased mind" means for one whose mind has been appeased either through meditative absorption or through insight.

Furthermore, six qualities lead to the abandoning of restlessness and remorse - great learning, being given to questioning, knowledge of what is established in the monastic discipline, association with elders, good friendship, and suitable talk. For indeed, through great learning, even for one who learns one or two or three or four or five collections by way of the text and by way of meaning, restlessness and remorse is abandoned; for one who frequently asks questions about what is allowable and not allowable; for one who knows what is established through mastery of practice in the regulations of the monastic discipline; for one who approaches senior elder monks; for one who associates with good friends who are experts in monastic discipline such as the Elder Upāli, restlessness and remorse is abandoned; it is also abandoned by suitable talk based upon what is allowable and not allowable while standing, sitting, and so on. Therefore it was said - "Six qualities lead to the abandoning of restlessness and remorse."

20. In the tenth, "for one wisely attending, monks" means for one attending by way of method, in the manner already stated.

Furthermore, six qualities lead to the abandoning of sceptical doubt - great learning, being given to questioning, knowledge of what is established in the monastic discipline, abundance of decision, good friendship, and suitable talk. For through great learning, even one or etc. sceptical doubt is abandoned even for one who learns five Nikāyas by way of the Pāḷi text and by way of meaning, and also for one who frequently asks questions concerning the Three Jewels, and also for one who has attained mastery through practice in the monastic discipline, and also for one who is abundant in decision reckoned as trustworthy faith in the Three Jewels, and sceptical doubt is abandoned also for one who associates with good friends like the Elder Vakkali who was inclined to faith, and it is abandoned also through suitable talk based upon the virtues of the Three Jewels while standing, sitting, and so on. Therefore it was said - "Six qualities lead to the abandoning of sceptical doubt." In this chapter on the abandoning of mental hindrances, the round of rebirths and its end is spoken of.

Commentary on the Chapter on the Abandoning of Mental Hindrances.

3.

Commentary on the Chapter on the Unwieldy

21-22. In the first of the third, "not developed" means not cultivated, not set in motion by means of development. "Is unwieldy" means it is not fit for work, not suitable for work. In the second, the meaning should be understood by the reverse of what has been stated. And here, in the first, "mind" means consciousness arisen by way of the round of rebirths; in the second, consciousness arisen by way of the end of the round of rebirths. Therein, the following classification should be known - the round of rebirths and the basis of the round of rebirths, the end of the round of rebirths and the basis of the end of the round of rebirths. The round of rebirths means the round of rebirths in the three planes; the basis of the round of rebirths means action for the attainment of the round of rebirths; the end of the round of rebirths means the nine supramundane states; the basis of the end of the round of rebirths means action for the attainment of the end of the round of rebirths. Thus in these discourses, only the round of rebirths and the end of the round of rebirths are spoken of.

23-24. In the third, consciousness arisen by way of the round of rebirths only should be understood. "Leads to great harm" means that even while giving the successes of gods and humans and the supremacies of Māra and Brahmā, since it gives again and again birth, ageing, disease, death, sorrow, lamentation, suffering, displeasure and anguish, and the rounds of aggregates, elements, sense bases and dependent origination, it gives only the entire mass of suffering - thus it is called "leads to great harm." In the fourth, "mind" means consciousness arisen by way of the end of the round of rebirths only.

25-26. In the fifth and sixth, "not developed, not manifest" - this is the distinction. Herein, our intention is as follows - Consciousness arisen by way of the round of rebirths, even though arisen, is not developed, not manifest only. Why? Because of the inability to spring forward into the meditative absorption forming a basis for the supramundane, insight, path, fruition, and Nibbāna. But that which has arisen by way of the end of the round of rebirths is called developed and become manifest. Why? Because of the ability to spring forward into those phenomena. But the Elder Phussamitta, the dweller at Kurundaka, said - "Only the consciousness of the path, friend, is called developed and become manifest."

27-28. In the seventh and eighth, "not cultivated" means not done again and again. These two should also be understood as minds arisen by way of the round of rebirths and the end of the round of rebirths.

29. In the ninth, "brings suffering" means it carries, produces the suffering stated by the method beginning with "birth is suffering." "Dukkhādhivāhaṃ" is also a reading. Its meaning is - it is carried with difficulty, it is sent towards the noble teachings such as the meditative absorption forming the basis for the supramundane and so on - thus "carrier of suffering." This too is just consciousness arisen by way of the round of rebirths. For that, even while giving the aforementioned successes of gods and humans and so on, because it carries birth and so on, it brings suffering; and because it is difficult to send towards the achievement of the noble teachings, it is called a carrier of suffering.

30. In the tenth, "mind" means just consciousness arisen by way of the end of the round of rebirths. For that carries, produces divine happiness from human happiness, happiness of meditative absorption from divine happiness, happiness of insight from happiness of meditative absorption, happiness of the path from happiness of insight, happiness of fruition from happiness of the path, happiness of Nibbāna from happiness of fruition - thus it is called "leading to happiness," or "a carrier of happiness." For that is well-dispatched, facing towards noble teachings beginning with the meditative absorption that forms the basis for the supramundane, similar to a released thunderbolt of Indra - thus it is also called "a carrier of happiness." In this chapter too, only the round of rebirths and the end of the round of rebirths are spoken of.

Commentary on the Chapter on the Unwieldy.

4.

Commentary on the Chapter on the Untamed

31. In the first of the fourth, "untamed" means like an untamed elephant, horse, and so on, which causes harm. "Mind" means just consciousness arisen by way of the round of rebirths.

32. In the second, "tamed" means free from agitation, like a tamed elephant, horse, and so on. In this pair of discourses too, only consciousness arisen by way of the round of rebirths and the end of the round of rebirths is spoken of. And just as here, so too in the remaining ones beyond this.

33. In the third, "unguarded" means unprotected, without the restraint of mindfulness, like an unguarded elephant, horse, and so on.

34. In the fourth, "guarded" means protected, with mindfulness and restraint not let loose, similar to a guarded elephant, horse, and so on.

35-36. The fifth and sixth were spoken according to the disposition of those who awaken by virtue of the terms "unprotected" and "protected." But the meaning here is just as in the former.

37-38. In the seventh and eighth too, the same method applies. However, the simile here should be understood by way of an unguarded house-door and so on.

39-40. The ninth and tenth are stated having been combined with all four terms. In this chapter too, only the round of rebirths and the end of the round of rebirths are spoken of.

Commentary on the Chapter on the Untamed.

5.

Commentary on the Chapter on the Directed and Clear

41. In the first discourse of the fifth, "seyyathāpi" is an indeclinable particle in the sense of a simile. Therein, the Blessed One sometimes shows the simile surrounded by the meaning, as in the Vattha Sutta, and as in the Pāricchattaka Simile, the Mass of Fire Simile and other such discourses; and sometimes shows the meaning surrounded by the simile, as in the Loṇambila Sutta, and as in the Goldsmith Sutta, the Sun Simile and other such discourses. But in this Rice-awn Simile, showing the meaning surrounded by the simile, he said beginning with "Just as, monks." Therein, "rice-awn" means the awn of the rice grain. In the case of "barley-awn" too, the same method applies. The word "or" has the meaning of alternative. "Wrongly directed" means wrongly placed. The meaning is that it is not placed with its tip upward in such a way that it is able to pierce. "Will pierce" means will break, will cut the skin. This is the meaning. "With wrongly directed mind" means with a wrongly established mind. This was said with reference to consciousness arisen by way of the round of rebirths. "Ignorance" means the great ignorance that has become not-knowing in the eight grounds, compact and dense. "Will arouse true knowledge" - here "true knowledge" means the knowledge of the path of arahantship. "Nibbāna" means the Deathless, so called by way of the state of having departed from the weaving of craving. "Will realize" means will make evident.

42. In the second, "rightly directed" means well placed with its tip upward in such a way that it is able to pierce. "Stepped upon" - here, what is stepped upon is properly only by the foot; by the hand it is pressed down. But by the conventional usage of the word, it is said as "stepped upon" only. For this is the noble conventional expression here. But why, without taking other great thorns such as the sepaṇṇi thorn and the madana thorn, was only the subtle and weak rice-awn and barley-awn taken? For the purpose of showing the ability of even a trifling wholesome action for the end of the round of rebirths. For just as, whether it be a subtle and weak rice-awn or barley-awn, or exceedingly great sepaṇṇi thorns, madana thorns, and so on, whichever of these is wrongly placed is not able to pierce the hand or foot or to draw blood, but when rightly placed it is able to do so; just so, whether it be a trifling wholesome deed of giving a mere handful of grass, or a great wholesome deed such as the gift of Velāma and so on, if having aspired to success in the round of rebirths it is wrongly established by way of being based upon the round of rebirths, it is able to bring about only the round of rebirths, not the end of the round of rebirths. "May this gift of mine be conducive to the elimination of mental corruptions" - but when thus aspiring to the end of the round of rebirths, rightly established by way of the end of the round of rebirths, it is indeed able to give even arahantship, even the knowledge of individual enlightenment, even the knowledge of omniscience. For this was said:

And in this pair of discourses, the round of rebirths and the end of the round of rebirths is spoken of.

43. In the third, "with a corrupted mind" means a mind corrupted by hate. "Having encompassed his mind with my mind" means having defined his mind with one's own mind. "Deposited as if carried there" means as if having been brought and placed. "Thus in hell" should be stated as "thus as if standing in hell itself." "Realm of misery" and so on - all is entirely a synonym for hell. For hell is a "realm of misery" because it is devoid of happiness reckoned as income; "unfortunate realm" because it is the destination and shelter of suffering; "nether world" because doers of wrong-doing fall therein helplessly; "hell" in the sense of being without gratification.

44. In the fourth, "confident" means confident through the confidence of faith. "Fortunate realm" means a destination of happiness. "Heavenly world" means a world that is well supreme through the achievement of form and so on.

45. In the fifth, "a lake" means a reservoir of water. "Turbid" means not clear. "Stirred up" means unsettled. "Become muddy" means become miry. In the passages beginning with "oysters-and-shells" and so on, oysters and shells are "oysters-and-shells." Gravel and pebbles are "gravel-and-pebbles." A cluster and crowd of fish are "shoals of fish." In "moving about or remaining still," here gravel-and-pebbles only remain still, while the others both move about and remain still. But just as when among cows that are standing here and there, sitting, and lying down, one says "these cows are moving about," with reference to those that are moving about, the others too are said to be "moving about," so with reference to gravel-and-pebbles which only remain still, the other two also are said to be "remaining still," and with reference to the other two which are moving about, gravel-and-pebbles also are said to be "moving about."

"With an agitated" means enveloped by the five mental hindrances. In the passages beginning with "one's own benefit or" and so on, one's own benefit pertaining to the present life, a mixture of mundane and supramundane, is called one's own benefit. One's own benefit in the future state, a mixture of mundane and supramundane, is called the benefit of others. For that is benefit in the other world, thus "the benefit of others." Both of those together is called the benefit of both. Furthermore, one's own benefit both pertaining to the present life and pertaining to the future life, whether mundane or supramundane, is called one's own benefit; a similar benefit for another is called the benefit of others; both of those together is called the benefit of both. "A super-human achievement" means beyond human achievements reckoned as the ten wholesome courses of action. For this tenfold principle, because it is undertaken by human beings themselves who have become spiritually stirred at the end of a cosmic cycle without a teacher, even without another instigator, is called a human achievement; beyond that, however, meditative absorptions, insight, path and fruitions should be understood. "A distinction of knowledge and vision worthy of the noble ones" means a distinction reckoned as knowledge and vision that is fitting for the noble ones, or capable of producing the noble state. For it should be understood that knowledge itself is knowledge in the meaning of knowing, and seeing in the meaning of seeing; this is a designation for the divine eye knowledge, insight knowledge, path knowledge, fruition knowledge, and reviewing knowledge.

46. In the sixth, "clear" means not thick; "bright" is also applicable. "Bright" means well purified. "Undisturbed" means not disturbed; the meaning is pure; what is meant is free from foam, bubbles, small shells, moss, and aquatic plants. "With an undisturbed" means with one liberated from the five mental hindrances. The remainder is by the same method as stated in the fourth. In this pair of discourses too, only the round of rebirths and the end of the round of rebirths are spoken of.

47. In the seventh, "rukkhajātānaṃ" is the genitive case used in the reflexive sense; the meaning is "rukkhajātānī" (among kinds of trees). This is a designation for trees. "Yadidaṃ" is merely a particle. "Mudutāya" means by softness. For a certain tree is foremost in colour, a certain one in odour, a certain one in flavour, a certain one in hardness. But the trembling tree is shown to be the foremost, the best, in softness and in wieldiness. Here, in "The mind, monks, when developed and cultivated," the mind that is intended is that which is developed by way of serenity and insight and practised again and again. But the Elder Phussamitta, the dweller at Kurundaka, said - "The mind that is absolutely soft and wieldy is solely the consciousness of the fourth meditative absorption that serves as the basis for direct knowledge, friend."

48. In the eighth, "thus quickly changing" means having thus quickly arisen, quickly ceasing. "To such an extent" is an indeclinable particle used in the sense of exceeding measure; the meaning is exceedingly not easy to make. "This" is merely a particle. "Mind" - some teachers first say "life-continuum consciousness," but having rejected that, it was said: "Here 'mind' means whatever is intended, including at least even eye-consciousness." But regarding this matter, King Milinda asked the Elder Nāgasena, the teacher of the Teaching: "Venerable sir Nāgasena, if the mental activities occurring in a single finger-snap moment were material, how great a heap would there be?" "A hundred cartloads of paddy, great king, and half a cartload more, seven measures of paddy and two tumbas - they do not amount to a reckoning of the consciousness occurring in a single finger-snap moment, they do not amount to a fraction, they do not amount to a fraction of a fraction." Then why was it said by the Perfectly Self-awakened One that "even a simile is not easy to make"? For just as, even having rejected a simile, similes were made for the length of a cosmic cycle by means of a mountain a league high and a city a league wide filled with mustard seeds, for the suffering of hell by means of the simile of being struck by a hundred spears, and for heavenly happiness by means of the achievement of a universal monarch - should it not be done here as well? There, the simile was made by way of the question thus: "But is it possible, venerable sir, to make a simile?" In this discourse, because of the absence of a question, it was not made. For this discourse was spoken at the conclusion of a teaching of the Teaching. Thus in this discourse, what is called the heap of consciousness has been spoken of.

49. In the ninth, "luminous" means white, pure. "Mind" means the life-continuum consciousness. But does consciousness have a colour? There is not. For whether it be one of the colours such as blue and so on, or without colour, whatever is called "luminous" by reason of its purity. This too is luminous because it is pure through being free from impurities. "And that" means that life-continuum consciousness. "By visiting" means by those not co-arisen, arising afterwards at the moment of impulsion. "By impurities" means it is called defiled because of being defiled by lust and so on. How? Just as virtuous parents accomplished in good conduct, or teachers and preceptors, on account of immoral, ill-conducted, unaccomplished-in-duty sons and pupils and co-residents, obtain blame and disrepute thus: "They do not reprove their own sons or pupils and co-residents, do not train them, do not exhort them, do not instruct them" - this should be understood in the same way. The life-continuum consciousness should be seen as like parents accomplished in good conduct and like teachers and preceptors; just as they obtain disrepute on account of sons and so on, so too, by visiting impurities arisen by way of consciousnesses accompanied by greed and so on, whose intrinsic nature is defilement, aversion, and delusion, at the moment of impulsion, even the life-continuum consciousness that is naturally pure is called defiled.

50. In the tenth too, "mind" is just the life-continuum consciousness. "Free" means at the moment of impulsion, not being lustful, not being corrupted, not being deluded, arising by way of wholesome consciousness with three roots associated with knowledge and so on, it is called free from visiting impurities. Here too, just as mothers and so on, on account of sons and so on who are virtuous and accomplished in good conduct, obtain praise and fame thus: "These beautiful ones indeed train their own little sons and so on, exhort and instruct them," so too, by way of wholesome consciousness arisen at the moment of impulsion, this life-continuum consciousness is said to be free from visiting impurities.

Commentary on the Chapter on the Directed and Clear.

6.

Commentary on the Chapter on the Snapping of Fingers

51. In the first of the sixth, "that, an ignorant worldling" means that life-continuum consciousness, a worldling devoid of learning. Therein, due to the absence of scriptural learning and achievement, he should be understood as "ignorant." For one who, investigating this discourse from the beginning by way of meaning, does not know either by way of scriptural learning or by way of achievement that "this life-continuum consciousness, though naturally pure, is defiled by impurities such as greed and so on arisen at the moment of impulsion," and for whom, due to being devoid of learning, interrogation, and judgment regarding the aggregates, elements, sense bases, the mode of dependent conditions, the establishments of mindfulness, and so on, there is indeed no scriptural learning that could accomplish the penetration of knowledge of phenomena as they really are, and due to not having attained what is to be attained through practice, there is no achievement. He, due to the absence of scriptural learning and achievement, should be understood as "ignorant." This one -

For he is a worldling by reasons such as generating manifold defilements of various kinds and so on. As he said -

"They generate manifold defilements, thus they are worldlings; they have manifold undestroyed identity views, thus they are worldlings; they look to the faces of manifold teachers, thus they are worldlings; they have not emerged from all destinations, thus they are worldlings; they generate manifold various volitional activities, thus they are worldlings; they are carried away by manifold various mental floods, thus they are worldlings; they are tormented by manifold various torments, thus they are worldlings; they are burnt by manifold various fevers, thus they are worldlings; they are lustful, greedy, bound, infatuated, attached, stuck, fastened, fettered regarding the five types of sensual pleasure, thus they are worldlings; they are hindered, obstructed, covered over, shut, concealed, covered by the five mental hindrances, thus they are worldlings."

Or he is a worldling because of being included among people who have passed beyond the path of counting, who are turned away from the noble teaching, whose conduct is of low qualities; or this manifold one has gone to a separate reckoning, disconnected from noble ones endowed with virtues such as morality and learning - thus he is a worldling. Thus by these two terms "an ignorant worldling," those which -

Two kinds of worldlings were declared; among them, it should be understood that the blind worldling is the one spoken of.

"Does not understand as it really is" means he does not know according to their intrinsic nature that "this life-continuum consciousness is thus called defiled by visiting impurities, and is thus called free." "Therefore" means because he does not know, therefore. "There is no development of mind" means there is no stability of mind, no discernment of mind; he shows that by the very fact of absence, "I say 'there is not.'"

52. In the second, "learned" means accomplished in learning. In detail, however, herein the meaning should be understood by way of the opposite of the term "ignorant." "Noble disciple" - there is one who is noble but not a disciple, just as Buddhas and Individually Enlightened Ones; there is one who is a disciple but not noble, just as a layman who has not attained the fruit; there is one who is neither noble nor a disciple, just as the various sectarians. There is one who is both noble and a disciple, just as the ascetics, disciples of the Sakyan, who have attained the fruit and have cognised the teaching. But here, whether a layman or one gone forth, whoever is accomplished in learning by way of the meaning stated here as "learned," this one should be understood as a noble disciple. "Understands as it really is" means he knows according to their intrinsic nature that "thus this life-continuum consciousness is free from visiting impurities, and thus defiled." "There is development of mind" means there is stability of mind, there is discernment of mind; he shows that by the very fact of presence, "I say 'there is.'" In this discourse, strong insight is spoken of. Some say it is young insight.

53. The third was spoken in the arising of the occasion. But in which arising of the occasion? In the arising of the occasion of the Discourse on the Simile of the Mass of Fire. It is said that the Blessed One at one time was dwelling in the great monastery of Jetavana in dependence on Sāvatthī. And for Buddhas, wherever they dwell, the fivefold function is indeed never abandoned. For there are five Buddha-functions - the before-meal function, the after-meal function, the first-watch function, the middle-watch function, and the last-watch function.

Herein, this is the before-meal function - For the Blessed One, having risen right early, having performed the bodily preparation of washing the face and so on for the purpose of assisting the attendant and for bodily comfort, having spent the time until the hour for the alms round on a secluded seat, at the time for the alms round, having dressed, having tied the waistband, having put on the robe, having taken the bowl, sometimes alone, sometimes surrounded by the community of monks, enters a village or a market town for almsfood, sometimes in the ordinary way, sometimes with many wonders occurring. That is: As the Protector of the World enters for almsfood, going ahead again and again, gentle breezes clean the ground, rain clouds releasing drops of water settle the dust on the road and remain above as a canopy, other winds gather flowers and scatter them on the road, raised areas of ground sink down, sunken areas rise up, at the time of placing the foot the ground becomes level, and lotus flowers of pleasant touch receive his feet. As soon as the right foot is placed within the gate, six-coloured rays issuing forth from the body, adorning the mansions, pinnacled buildings and so on as if they were tinted with liquid gold, as if surrounded by variegated cloths, run here and there; elephants, horses, birds and so on, remaining in their own respective places, make sounds in a sweet manner; likewise drums, lutes and other musical instruments, and ornaments worn on the bodies of human beings. By that sign human beings know "Today the Blessed One has entered here for almsfood." They, well dressed and well robed, taking scents, flowers and so on, having come out from their houses, having proceeded to the middle of the street, having reverently venerated the Blessed One with scents, flowers and so on, having paid homage - "Give us, venerable sir, ten monks; give us twenty; fifty, etc. a hundred" - having requested, having taken even the Blessed One's bowl, having prepared a seat, they reverently serve with almsfood. The Blessed One, having finished the meal, having surveyed the continuities of consciousness with their decisive supports of those beings, teaches the Teaching in such a way that some become established in the going for refuge, some in the five precepts, some in one of the fruits of stream-entry, once-returning, or non-returning, some, having gone forth, in the highest fruit, arahantship. Having thus assisted the great multitude, he rises from his seat and goes to the monastery. Having gone there, he sits down on the excellent Buddha-seat prepared in the fragrant circular pavilion, waiting for the monks to finish their meal. Then, when the monks have finished their meal, the attendant informs the Blessed One. Then the Blessed One enters the perfumed chamber. This is the before-meal function.

Then the Blessed One, having thus completed the before-meal function, having sat down at the attendance hall of the perfumed chamber, having washed his feet, having stood on the footstool, exhorts the community of monks - "Monks, strive with diligence; the arising of a Buddha is rare in the world, the attainment of human existence is rare, the achievement of the right moment is rare, going forth is rare, hearing the Good Teaching is rare." There some ask the Blessed One about a meditation subject. The Blessed One gives them a meditation subject suitable to their conduct. Then all, having paid homage to the Blessed One, go to their own night-quarters and day-quarters. Some to the forest, some to the root of a tree, some to one among mountains and so on, some to the abode of the Four Great Kings, etc. some to the abode of those who wield power. Then the Blessed One, having entered the perfumed chamber, if he wishes, mindful and fully aware, lies down for a moment in the lion's posture on his right side. Then, his body refreshed, having risen, in the second portion he surveys the world. In the third portion, in dependence on whatever village or market town he dwells, there the great multitude, having given a gift before the meal, after the meal, well dressed and well adorned, having taken perfumes, flowers and so on, gathers together at the monastery. Then the Blessed One, having gone with a wonder suitable to the assembly that has arrived, having sat down on the excellent Buddha-seat prepared in the Teaching hall, teaches the Teaching suited to the time and suited to the occasion; then, having known the proper time, he dismisses the assembly; the people, having paid homage to the Blessed One, depart. This is the after-meal function.

He, having thus completed the after-meal function, if he wishes to bathe his limbs, having risen from the Buddha-seat, having entered the bathing room, he has his limbs refreshed with water prepared by the attendant. The attendant too, having brought the Buddha-seat, prepares it in the precincts of the perfumed chamber. The Blessed One, having put on a well-dyed double cloth, having tied the waistband, having arranged the upper robe on one shoulder, having come there, sits down, alone for a moment in seclusion; then monks, coming from here and there, come to the attendance upon the Blessed One. There some ask questions, some about a meditation subject, some request hearing of the Teaching. The Blessed One, fulfilling their intention, spends the first watch of the night. This is the first-watch function.

But at the conclusion of the first-watch function, when the monks have paid homage to the Blessed One and departed, the deities of the entire ten-thousand world system, gaining the opportunity, having approached the Blessed One, ask questions, as prepared, even down to four syllables. The Blessed One, answering the questions of those deities, spends the middle watch of the night. This is the middle-watch function.

But dividing the last watch of the night into three portions, for the purpose of releasing the body from the state of weariness, oppressed by sitting from before the meal onwards, he spends one portion by walking meditation; in the second portion, having entered the perfumed chamber, mindful and fully aware, he lies down in the lion's posture on his right side. In the third portion, having risen and sat down, he surveys the world with the Buddha-eye for the purpose of seeing persons who have made aspirations by means of giving, morality and so on in the presence of former Buddhas. This is the last-watch function.

On that day too, the Blessed One, engaged in this very function, surveying the world, saw this - When I, wandering on a journey in the Kosalan country, having compared with a mass of fire, teach a certain discourse, sixty monks will attain arahantship, hot blood will gush from the mouths of about sixty, about sixty will go to the state of householders. Therein, those who will attain arahantship, having heard whatever teaching of the Teaching, will attain it indeed. But wishing to go on a journey for the purpose of supporting the other monks, he said "Ānanda, inform the monks."

The Elder, having gone from cell to cell, said "Friends, the Teacher wishes to go on a journey for the purpose of supporting the public; those wishing to go, come." The monks, as if having obtained a great gain, with satisfied minds, thinking "We shall indeed be able to look upon the golden-coloured body of the Blessed One teaching the Teaching to the public and to hear the sweet talk on the Teaching," those with overgrown hair having shaved off their hair, those with stain-covered bowls having fired their bowls, those with soiled robes having washed their robes, were ready for the journey. The Teacher, surrounded by an unlimited community of monks, having departed for a journey to the Kosalan country, travelling in the order of villages and market towns, journeying one day a maximum of a league, half a yojana, three leagues, or a yojana, having seen in a certain place a great hollow tree ablaze with fire, thinking "Having made this very subject matter, having adorned it with seven factors, I shall speak a teaching of the Teaching," having cut short his going, having approached a certain tree-root, showed the indication of sitting down. The Elder Ānanda, having known the Teacher's intention, thinking "Surely there must be a reason; Tathāgatas do not cut short their going and sit down without reason," prepared the double robe folded in four. The Teacher, having sat down, having addressed the monks, "Do you see, monks, that great mass of fire?" teaches the Aggikkhandhopamasuttanta.

And while this explanation was being spoken, hot blood gushed from the mouths of about sixty monks, about sixty monks, having rejected the training, returned to the lower life, the minds of about sixty monks were liberated from the mental corruptions by non-clinging. For having heard that explanation, the mental body of about sixty monks was scorched; when the mental body was scorched, the material body was scorched; when the material body was scorched, stored-up hot blood gushed from their mouths. About sixty monks, thinking "Difficult indeed it is to live the holy life that is complete and pure for as long as life lasts in the Buddha's teaching," having rejected the training, returned to the lower life; about sixty monks, having directed their knowledge towards the Teacher's teaching, together with the analytical knowledges, attained arahantship.

Therein, those from whose mouths hot blood gushed, they committed an offence entailing expulsion. Those who attained the state of householders, they went about trampling upon the lesser and minor training rules. Those who attained arahantship, they were of pure morality indeed. The Teacher's teaching of the Teaching was fruitful indeed for all three of these. Let it be fruitful for those who attained arahantship; how was it fruitful for the others? For they too, if they had not heard this teaching of the Teaching, being heedless indeed, would not have been able to give up their position. Then that evil of theirs, growing, would have caused them to sink down in the realms of misery indeed. But having heard this teaching, with a sense of urgency arisen, having given up their position, standing on the plane of a novice, having fulfilled the ten precepts, properly engaged in wise attention, some became stream-enterers, some once-returners, some non-returners, some were reborn in the heavenly world; thus it was fruitful even for those who had committed an offence entailing expulsion. But the others, if they had not heard this teaching of the Teaching, as time went on and on, gradually having committed both an offence entailing initial and subsequent meetings of the Community and an offence entailing expulsion, having arisen in the realms of misery indeed, they would have experienced great suffering. But having heard this teaching, thinking "Alas, how austere is the Buddha's teaching; it is not possible for us to fulfil this practice for as long as life lasts; having rejected the training, having fulfilled the duty of a lay follower, we shall be freed from suffering," they entered the state of householders. They, having established themselves in the three refuges, having observed the five precepts, having fulfilled the duty of a lay follower, some became stream-enterers, some once-returners, some non-returners, some were reborn in the heavenly world. Thus it was fruitful for them too indeed.

But having heard this teaching of the Teaching by the Teacher, the hosts of gods went about announcing it to all, both to those by whom it had been heard and to those by whom it had not been heard. Monks, having heard it again and again, thinking "It is difficult to do, friend, to live the holy life that is complete and pure for as long as life lasts in the Buddhas' Dispensation," in a single moment even ten monks, even twenty, even sixty, even a hundred, even a thousand monks become laymen. The Teacher, having wandered on a journey according to his preference, having come again to Jeta's Grove itself, addressed the monks - "Monks, the Tathāgata, wandering on a journey, has dwelt crowded for a long time. I wish, monks, to go into seclusion for a fortnight. I should not be approached by anyone except for one bringing almsfood." Having spent a fortnight in solitude, having emerged from seclusion, while walking on a monastery tour together with the Elder Ānanda, having seen at every place he looked the diminished community of monks, though already knowing, he asked the Elder - "Ānanda, at other times when the Tathāgata, having wandered on a journey, has come to Jeta's Grove, the entire monastery is radiant with saffron robes and fragrant with the breeze of the sages. But now the community of monks appears diminished, and for the most part the monks have become pale and sallow. What indeed is this?" "At present, Blessed One, from the time your teaching of the Teaching with the simile of the mass of fire was spoken, monks, having become overcome with religious emotion, thinking 'We shall not be able to fulfil this Teaching in every way, and it is inappropriate for those not conducting themselves rightly to consume the offerings given in faith of the people,' are passing over to the state of a householder."

At that moment, religious emotion arose in the Blessed One. Then he said to the Elder - "While I was spending time in seclusion, not a single one spoke even one source of comfort to my sons. For just as there are many landing places for descending into the ocean, so there are many causes for comfort in this Dispensation. Go, Ānanda, having prepared the Buddha-seat in the precincts of the Perfumed Chamber, assemble the community of monks." The Elder did so. The Teacher, having gone to the excellent Buddha-seat, having addressed the monks, having said "Monks, what is called the entire preliminary part of friendliness is neither absorption nor access, but merely the pervading of welfare towards beings," taught this Cūḷaccharāsaṅghāta Sutta on this occasion.

Therein, "for even just a finger-snap" means just the measure of a snap of the fingers; the meaning is just the measure of making a sound by striking two fingers together. "A mind of friendliness" means a mind pervading welfare towards all beings. "Cultivates" - how does one cultivate? Attending, one cultivates; knowing, one cultivates; seeing, one cultivates; reviewing, one cultivates; resolving the mind, one cultivates; resolving through faith, one cultivates; arousing energy, one cultivates; establishing mindfulness, one cultivates; concentrating the mind, one cultivates; understanding with wisdom, one cultivates; directly knowing what should be directly known, one cultivates; fully understanding what should be fully understood, one cultivates; abandoning what should be abandoned, one cultivates; developing what should be developed, one cultivates; realizing what should be realized, one cultivates. But here it should be understood that one cultivates by the preliminary part of friendliness, merely by the occurrence of pervading welfare.

"With meditation not empty" means one whose meditation is not hollow, or one whose meditation is not abandoned. "Dwells" means moves, conducts himself, maintains, sustains, supports, walks, dwells. Therefore it is called "dwells." By this term, the posture-abiding of a monk cultivating friendliness is stated. "Who follows the Teacher's instruction" means one who carries out the Teacher's instruction. "Who accepts exhortation" means one who acts upon exhortation. And here, what is said once is exhortation; what is said again and again is instruction. What is said face to face is also exhortation; what is said having sent someone, in one's absence, is instruction. Speech concerning a case that has been reported is exhortation; speech concerning a case whether reported or not reported, by way of establishing the authoritative text, is instruction. Thus the distinction should be known. But in the ultimate sense, whether exhortation or instruction, these are the same, of one meaning, equal, of equal share, of the same kind, just that. And here, "If, monks, a monk cultivates a mind of friendliness for even just a finger-snap" - this itself is both the Teacher's instruction and exhortation; because of his carrying it out, he should be known as one who follows the instruction and who accepts exhortation.

"Not in vain" means not hollow. "The country's almsfood" means: having abandoned the circle of relatives and gone forth in dependence on the country, because it is obtained from the houses of others, the almsfood is called the country's almsfood. "Consumes" means: there are four kinds of use - use by theft, use by debt, use by inheritance, and use by ownership. Therein, the use of one who is immoral is called use by theft. The use without reviewing by one who is moral is called use by debt. The use of the seven trainees is called use by inheritance. The use of one who has eliminated the mental corruptions is called use by ownership. Therein, this monk's use of the country's almsfood is not in vain for two reasons. A monk who cultivates a mind of friendliness for even just a finger-snap, having become an owner of the country's almsfood, having become free of debt, having become an heir, consumes it - thus for him the use of the country's almsfood is not in vain. For a monk who cultivates friendliness for even just a finger-snap, the gift given is of great importance, of great fruit, of great benefit, of great brightness, of great pervasion - thus for him the use of the country's almsfood is not in vain. "What then to say of those who cultivate it abundantly" means: those who cultivate, develop, and practise again and again this mind of friendliness abundantly - that they consume the country's almsfood not in vain - what is there even to be said here? For such monks consume the country's almsfood having become owners, free of debt, and heirs.

54-55. In the fourth, "develops" means produces and cultivates. In the fifth, "attends to" means does in the mind. The remainder in both these should be understood by the method already stated in the third. For whoever practises, this same one develops, this one attends to. With whatever consciousness one practises, with that very same one develops, with that one attends to. However, the Perfectly Self-awakened One, through the thorough penetration of that element of phenomena by virtue of which he is called one who has attained the beauty of instruction, in dependence on that thorough penetration, on his own beauty of instruction, on his sovereignty over the Teaching, on his skilfulness in the varieties of analytical knowledge, and on his unobstructed omniscient knowledge, showed a single consciousness arisen at one moment, having divided that very one consciousness into three portions.

56. In the sixth, "whatever" is an undefined expression. "Unwholesome" is their defined expression. To this extent, all unwholesome mental states are included without remainder. "Connected with the unwholesome, on the side of the unwholesome" is just a name for the unwholesome themselves. For the unwholesome themselves, some associate with the unwholesome by way of conascence, some by way of decisive support, and are their partisans - thus they are called "connected with the unwholesome, on the side of the unwholesome." "All of them are directed by mind" means mind goes before, goes first among these - thus they are directed by mind. For these, although they have simultaneous arising with mind, have the same sense-organ, have simultaneous cessation, and have the same object. But since mind is their producer, doer, begetter, originator, and generator, therefore they are called directed by mind.

"Arises first" means just as when it is said "the king has departed," there is no reason to ask "Has only the king departed, has the rest of the royal army departed or not departed?" - all are understood to have departed; just so, from the time when it is said "mind has arisen," there is no reason to ask whether the remaining conascent, conjoined, and associated states have arisen or not arisen - all of them are understood to have arisen. Dependent on this reason, mind, although being conjoined and associated with them, having simultaneous arising and simultaneous cessation, is said to arise first among those mental states. "Follow right behind" means following behind, together, as one - this is the meaning. But having taken the shadow of the letter, it should not be understood that consciousness arises first and mental factors afterwards. For the meaning is the refuge, not the letter. In the verse "Mental states are directed by mind, mind is their chief, they are mind-made" too, the same method applies.

57. In the seventh, "wholesome" means wholesome mental states belonging to even the four planes were spoken of. The remainder should be understood by the method already stated in the sixth.

58. In the eighth, regarding "as does, monks, negligence," herein "monks" is an address, and the meaning is "as this negligence." "Negligence" means the act of being negligent. For this was said:

"Therein, what is negligence? The release of consciousness in bodily misconduct or verbal misconduct or mental misconduct or in the five types of sensual pleasure, the non-arising of release, or inattentive practice in the development of wholesome mental states, non-persevering practice, unsteady practice, sluggish conduct, abandoned desire, abandoned responsibility, non-determination, non-pursuit, non-repetition, non-development, non-cultivation. Whatever such negligence, act of being negligent, state of negligence - this is called negligence."

"And arisen wholesome mental states decline" - this is said by way of meditative absorption and insight. But for path and fruition, once arisen, there is no such thing as decline again.

59. In the ninth, diligence should be understood in detail by way of the opposite of negligence.

60. In the tenth, "idleness" means the state of being lazy. The remainder is just by the method already stated.

Commentary on the Chapter on the Snapping of Fingers.

7.

Commentary on the Chapter on the Arousal of Energy and So On

61. In the first of the seventh, "arousal of energy" means the arousal of right striving energy with four functions; the meaning is the state of energy that is initiated, upheld, and perfected.

62. In the second, "great desire" (mahicchatā) means great greed. With reference to which it was said -

"Therein, what is great desire? Whatever is the desire for more of one who is not content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, or with the five types of sensual pleasure, whatever such wish, state of wishing, great desire, lust, passion, mental passion. This is called great desire."

63. In the third, "fewness of wishes" means non-greed. "Of one of few wishes" means of one without desire. For here the phrasing is as if with a remainder, but the meaning is without remainder. For he is not called "one of few wishes" due to the presence of a trifling desire, but he is called "one of few wishes" due to the absence of desire, by the state of non-greed itself cultivated again and again.

But here this distinction should be known: excessive desire, evil desire, great desire, and fewness of wishes. Therein, the longing of one unsatisfied with his own gain for another's gain is called excessive desire. For one possessed of that, even a ripe cake fallen into one's own bowl from a single portion appears as if not well-cooked and as if small; but that very same one, thrown into another's bowl, appears as if well-cooked and as if large. But the making known of non-existent virtues and immoderation in accepting is called evil desire; that has come in the Abhidhamma itself by the method beginning with "here a certain one being faithless wishes 'May people know me as faithful'"; a person possessed of that becomes established in hypocrisy. But the making known of existing virtues and immoderation in accepting is called great desire; that too has come by this method: "here a certain one being faithful wishes 'May people know me as faithful,' being moral wishes 'May people know me as moral.'" A person possessed of that is difficult to satisfy, and even a mother who has given birth is unable to win his heart. Therefore this is said -

But the concealment of existing virtues and moderation in accepting is called fewness of wishes. A person endowed with that, through the desire to conceal even the virtue existing in himself, being faithful, does not wish "May people know me as faithful." Being moral, secluded, very learned, putting forth strenuous energy, accomplished in concentration, wise, being one who has eliminated the mental corruptions, does not wish "May people know me as one who has eliminated the mental corruptions" - just as the Elder Majjhantika.

The Elder, it is said, was a great one who had eliminated the mental corruptions, but his bowl and robes were worth only a foot's measure. He was the senior monk of the Community on the great festival day of the monastery of King Dhammāsoka. Then, having seen his excessively rough appearance, people said: "Venerable sir, please stay a little outside." The Elder, thinking "If one who has eliminated the mental corruptions like me does not perform the service for the king, who else will do it?" dived into the earth and emerged right while taking the almsfood lifted up for the senior monk of the Community. Thus, being one who has eliminated the mental corruptions, he does not wish "May people know me as one who has eliminated the mental corruptions." But a monk of few wishes thus gives rise to unarisen material gain, makes arisen material gain lasting, and pleases the minds of donors. For in whatever way he, through his fewness of wishes, takes little, in that very way people, faithful to his practice, give much.

There is also another fourfold one of few wishes - one of few wishes regarding requisites, one of few wishes regarding ascetic practices, one of few wishes regarding the Scriptures, and one of few wishes regarding achievement. Therein, one of few wishes regarding the four requisites is called one of few wishes regarding requisites. He knows the disposition of the donor, knows the disposition of the gift, and knows his own strength. For if the gift is abundant but the donor wishes to give a trifle, he takes little according to the donor's disposition. The gift is little but the donor wishes to give much - he takes little according to the disposition of the gift. Even when the gift is abundant and the donor too wishes to give much, having known his own strength, he takes only in measure.

One who does not wish to make known to others the existence in himself of the undertaking of ascetic practices is called one of few wishes regarding ascetic practices. For the elucidation of this, these are the cases - The Elder Mahākumāra, the cemetery dweller, it is said, dwelt in a cemetery for sixty years; not even one other monk knew of it. Therefore he said -

At Cetiyapabbata two brother elders dwelt. The younger one, having taken pieces of sugar-cane sent by his attendant, went to the presence of the elder saying "Please make use of them, venerable sir." And it was the time for the Elder to wash his mouth after having done the meal duty. He said: "Enough, friend." "Are you perhaps a one-session eater, venerable sir?" "Bring them here, friend, the pieces of sugar-cane" - even though being a one-session eater for fifty years, concealing the ascetic practice, having made use of them and washed his mouth, he again determined the ascetic practice and departed.

But whoever, like the Elder Tissa of Sāketa, does not wish to make known his state of being very learned - this one is called one of few wishes regarding the Scriptures. The Elder, it is said, thinking "There is no moment to spare," not making opportunity for recitation and questioning, when urged "When, venerable sir, will you obtain the moment of death?" having dismissed his group, went to the Kaṇikāra Sand-Ocean Monastery. There, during the rainy season, having been of assistance to elders, newly ordained, and those of middle standing, on the Observance day of the great invitation ceremony, having stirred the countryside with a talk on the Teaching, he departed.

But whoever, having become a certain one among stream-enterers and so on, does not wish to make known his state of being a stream-enterer and so on, this one is called one of few wishes regarding achievement, like the three sons of good family and like Ghaṭīkāra the potter. But regarding this matter, one possessed of strong non-greed through repeated cultivation, whether a trainee or a worldling, should be understood as one of few wishes.

64. In the fourth, "discontent" means greed reckoned as dissatisfaction that has arisen in one who associates with, keeps company with, and attends upon discontented persons.

65. In the fifth, "contentment" means contentment reckoned as non-greed that has arisen in one who associates with, keeps company with, and attends upon contented persons. "Of one who is content" means of one endowed with contentment with whatsoever requisites. And this contentment is twelvefold. That is: Regarding robes, there is contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable - thus it is threefold. Likewise regarding almsfood and so on.

Here is the detailed exposition of that - Here a monk obtains a robe, whether beautiful or ugly. He sustains himself with just that, does not desire another, and even when obtaining one does not take it. This is his contentment with whatever is obtained regarding robes. But then he is either naturally weak or overcome by illness and ageing, and becomes wearied when wearing a heavy robe. He, having exchanged it with a fellow monk, even while sustaining himself with a light one, is still content. This is his contentment according to one's strength regarding robes. Another is one who obtains superior requisites. He, having obtained among silk robes and so on a certain costly robe, or many robes, having given them away thinking "Let this be for the elders, for those long gone forth, this is suitable for the very learned, this for the sick, this for those of little gain," and having taken their old robe, or having picked up rags from a rubbish heap and so on, having made a double robe from them and wearing it, is still content. This is his contentment according to what is suitable regarding robes.

Here again a monk obtains almsfood, whether coarse or superior; he sustains himself with just that, does not desire another, and even when obtaining it does not take it. This is his contentment with whatever is obtained regarding almsfood. But whoever obtains almsfood that is opposed to one's own nature or opposed to one's illness, by the use of which there is discomfort for him, he, having given that to a fellow monk, having eaten suitable food from his hand, even while practising the ascetic duty, is still content. This is his contentment according to one's strength regarding almsfood. Another obtains much superior almsfood. He, having given that, just as with the robe, to elders, those long gone forth, the very learned, those of little gain, and the sick, even while eating either their leftovers or mixed food obtained by walking for almsfood, is still content. This is his contentment according to what is suitable regarding almsfood.

Here again a monk obtains a lodging, whether agreeable or disagreeable; by that he produces neither pleasure nor displeasure; at the very least, he is satisfied even with a mat of grass, with whatever he has obtained. This is his contentment with whatever is obtained regarding lodging. But whoever obtains a lodging that is opposed to one's own nature or opposed to one's illness, where dwelling there is discomfort for him, he, having given that to a fellow monk, even while dwelling in a suitable lodging belonging to that monk, is still content. This is his contentment according to one's strength regarding lodging.

Another, of great merit, obtains many superior lodgings such as rock cells, pavilions, pinnacled buildings, and so on. He, having given those, just as with robes and so on, to elders, those long gone forth, the very learned, those of little gain, and the sick, even while dwelling anywhere at all, is still content. This is his contentment according to what is suitable regarding lodging. Whoever too, having reflected "An excellent lodging is indeed a ground for heedlessness; for one seated there, sloth and torpor descend upon him; and for one overcome by sleep, upon waking again, evil thoughts manifest," does not accept such a lodging even when it has been obtained; he, having rejected that, even while dwelling in the open air, at the root of a tree, and so on, is still content. This too is his contentment according to what is suitable regarding lodging.

Here again a monk obtains medicine, whether coarse or superior; whatever he obtains, he is satisfied with just that, does not desire another, and even when obtaining it does not take it. This is his contentment with whatever is obtained regarding the requisite for the sick. But one who is in need of oil obtains molasses; he, having given that to a fellow monk, having taken oil from his hand, or having sought something else, even while preparing medicine, is still content. This is his contentment according to one's strength regarding the requisite for the sick.

Another of great merit obtains much superior medicine such as oil, honey, molasses and so on. He, having given that, just as with robes, to elders, those long gone forth, the very learned, those of little gain, and the sick, even while sustaining himself with whatever they bring, is content. But whoever, when in one vessel urine-soaked yellow myrobalan is placed and in another the four sweets - Being told "Take, venerable sir, whichever you wish," thinking "If his illness is appeased by either of those, then urine-soaked yellow myrobalan has been praised by the Buddha and others," having rejected the four sweets, even while preparing medicine with the urine-soaked yellow myrobalan, is supremely content. This is his contentment according to what is suitable regarding the requisite for the sick. But among the three kinds of contentment individually in each requisite, contentment according to what is suitable is the foremost.

66-67. In the sixth and seventh, unwise attention and wise attention have the same characteristics as stated above. The remainder here is clear in meaning.

68. In the eighth, "lack of full awareness" means the state of not being fully aware; this is a designation for delusion. "For one not fully aware" means for one not knowing, who is deluded.

69. In the ninth, "full awareness" means the state of being fully aware; this is a name for wisdom. "For the fully aware" means for one who is fully aware.

70. In the tenth, "evil friendship" means: one whose evil, inferior friends are evil - he is one with evil friends. The state of one with evil friends is evil friendship; this is the name for the four aggregates occurring in that manner. And this too was said -

"Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, unwise. Whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them. This is called evil friendship."

Commentary on the Chapter on the Arousal of Energy and So On.

8.

Commentary on the Chapter on Good Friendship and So On

71. In the first of the eighth, "good friendship" means one whose friends are good is a good friend; the state of that is good friendship. The remainder should be understood by the method opposite to what was stated.

72-73. In the second, "pursuit" (anuyoga) means exertion, practice. "Non-pursuit" (ananuyoga) means without exertion, without practice. "Through pursuit" (anuyogā) means by way of pursuit. "Through non-pursuit" (ananuyogā) means by way of non-pursuit. "Of wholesome mental states" means of wholesome mental states of the four planes. The third is of clear meaning.

74. In the fourth, "factors of enlightenment" means seven phenomena that are factors of a being who awakens. Or by whatever concord of mental states he awakens, or emerges from the sleep of confusion, or realizes the Teaching of the four truths. They are also factors of enlightenment because they are factors of that enlightenment. "Factors of enlightenment": in what sense are they factors of enlightenment? They awaken, thus they are factors of enlightenment; they awaken accordingly, thus they are factors of enlightenment; they awaken to, thus they are factors of enlightenment; they fully awaken, thus they are factors of enlightenment; they lead to enlightenment, thus they are factors of enlightenment. But this term has been analysed thus.

75. In the fifth, "go to fulfilment through development" - by this term, what is called the exact essential plane of the factors of enlightenment is stated. And this is fourfold - insight, meditative absorption serving as a basis for insight, path, and fruition. Therein, at the time of arising in insight, the factors of enlightenment are of the sensual-sphere of existence; at the time of arising in the meditative absorption serving as a basis for insight, they are of the fine-material-sphere and immaterial-sphere of existence; at the time of arising in the paths and fruits, they are supramundane. Thus in this discourse, the factors of enlightenment have been spoken of as being of four planes.

76. The laying down of the sixth is arising from an occasion. For this was laid down in the arising of the occasion; many monks, it is said, were seated together in the Teaching hall. Among them, referring to Bandhula, the Malla general, this discussion arose: "Friends, such and such a family formerly had many relatives and many supporters; now it has become one with few relatives and few supporters." Then the Blessed One, having known the disposition of their minds, having known "When I have gone, there will be a great teaching," having come out from the Perfumed Chamber, having sat down on the excellent Buddha-seat prepared in the Teaching hall, said "What discussion were you having as you sat together here, monks?" "Blessed One, there is no other talk about villages, market towns, and so on; we were seated saying 'Such and such a family formerly had many relatives and many supporters; now it has become one with few relatives and few supporters.'" The Teacher, on this occasion, began this discourse: "This is an insignificant decline, monks."

Therein, "insignificant" means small, of small measure. For by this decline there is no such thing as decline from heaven or from the path; he said this is merely a decline pertaining to the present life. "This is the worst" means this is the lowest, this is the most inferior. "Namely the decline of wisdom" means whatever decline there is in my Dispensation of the wisdom that actions are one's own property, of the wisdom of meditative absorption, of the wisdom of insight, of the wisdom of the path, and of the wisdom of fruition - that is the lowest, that is the most inferior, that is to be discarded. This is the meaning.

77. The seventh too was spoken on the same occasion. It is said that when monks were seated in the Teaching hall, certain ones said thus - "Such and such a family formerly had few relatives and few supporters; now it has become one with many relatives and many supporters." With reference to whom did they say thus? The female lay follower Visākhā and the Licchavis of Vesālī. The Teacher, having known the disposition of their minds, having come in the former method itself, seated on the Dhamma seat, asked "What discussion were you having as you sat together here, monks?" They reported truthfully. The Teacher, on this occasion, began this discourse. Therein, "insignificant" means small, because of the absence of those who have attained heaven or the path in dependence on that success. "Namely the growth of wisdom" means the growth of the wisdom of the ownership of action and so on. "Therefore" means because the growth of relatives is merely pertaining to the present life, small and insignificant, and it is unable to cause one to reach heaven or the path, therefore. "In the growth of wisdom" means in the growth of wisdom beginning with the ownership of action and so on.

78. The eighth too was spoken on the same occasion. Many monks, it is said, seated together in the Teaching hall, referring to the son of the merchant of great wealth, said: "Such and such a family formerly had great wealth and great gold and money; now it has become one of little wealth." The Teacher, having come in the former method itself, having heard their words, began this discourse.

79. The ninth too was spoken on the same occasion. It is said that monks seated together in the Teaching hall, referring to the millionaire Kākavaliya and the millionaire Puṇṇa, said: "Such and such a family formerly had little wealth; now it has become one of great wealth." The Teacher, having come in the former method itself, having heard their words, began this discourse. The remainder in both these should be understood by the method already stated above.

80. The tenth too is stated in the arising of the occasion. In the Teaching hall, it is said, monks, referring to the great king of Kosala, said: "Such and such a family formerly had great fame and a great retinue; now it has become one of little fame and little retinue." The Blessed One, having come by the former method itself, having heard their words, began this teaching of the Teaching. The remainder should be understood by the method already stated.

Commentary on the Chapter on Good Friendship and So On.

9.

Commentary on the Chapter on Negligence and So On

81. For the ninth too, the first was spoken on the same occasion. Many monks, it is said, seated in the Teaching hall, referring to Kumbhaghosaka, said: "Such and such a family formerly had little fame and little retinue; now it has become one of great fame and great retinue." The Teacher, having come in the former method itself, having heard their words, began this discourse. Its meaning should be understood by the method already stated above.

82. In the second and so on, "for great harm" means for the sake of great harm. The remainder here is clear in itself.

Commentary on the Chapter on Negligence and So On.

10.

Commentary on the Second Chapter on Negligence and So On

98. In the tenth, "internal" means internal by way of one's own personal self. "Factor" means reason. "Thus having done" means having done in this way. This is what is meant - Monks, taking as a reason that which has arisen internally, individually, in one's own continuity, I do not perceive any other single reason either.

110-114. "External" means existing outside one's own internal continuity. "Of the Good Teaching" means of the good teaching, the meaning is of the Dispensation. "For the decay" means for the destruction. "For the disappearance" means for the purpose of not being known.

115. "For the presence" means for the purpose of long duration. "For non-decay, for non-disappearance" should be understood by the method of the opposite of what has been stated. The remainder here in the fourfold classification is by the same method as already stated.

130. In the remaining ones beyond this, regarding "explain what is not the Teaching as 'the Teaching'" and so on, first according to the method of the discourses, the ten wholesome courses of action are the Teaching, the ten unwholesome courses of action are not the Teaching. Likewise, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path - these thirty-seven qualities conducive to enlightenment are called the Teaching. Three establishments of mindfulness, three right strivings, three bases for spiritual power, six faculties, six powers, eight factors of enlightenment, and the ninefold path; and the four kinds of clinging, the five mental hindrances, the seven underlying tendencies, and the eight wrong courses - this is not the Teaching.

Therein, having taken any one portion of what is not the Teaching, saying "We shall make this, which is not the Teaching, the Teaching; thus our teacher's lineage will be leading to liberation, and we shall become well-known in the world," speaking of that which is not the Teaching as "This is the Teaching," they are said to explain what is not the Teaching as the Teaching. In the same way, having taken one among the portions of the Teaching, speaking of it as "This is not the Teaching," they are said to explain the Teaching as not the Teaching. But according to the method of the monastic discipline, an act to be carried out after accusing with a factual case, reminding, and according to acknowledgment is called the Teaching; an act to be carried out with a non-factual case, without accusing, without reminding, and without acknowledgment is called not the Teaching.

According to the method of the discourses, the removal of lust, the removal of hate, the removal of delusion, restraint, abandoning, and reflection - this is called monastic discipline; the non-removal of lust and so on, non-restraint, non-abandoning, and non-reflection - this is called not monastic discipline. According to the method of the monastic discipline, success of the case, success of the motion, success of the proclamation, success of the boundary, and success of the assembly - this is called monastic discipline. Failure of the case, failure of the motion, failure of the proclamation, failure of the boundary, and failure of the assembly - this is called not monastic discipline.

According to the method of the discourses, the four establishments of mindfulness, the four right strivings, etc. the noble eightfold path - this was said, spoken by the Tathāgata. Three establishments of mindfulness, three right strivings, three bases for spiritual power, six faculties, six powers, eight factors of enlightenment, and the ninefold path - this was not said, not spoken by the Tathāgata. According to the method of the monastic discipline, the four offences involving expulsion, the thirteen offences entailing initial and subsequent meetings of the Community, the two undetermined rules, and the thirty rules involving expiation with forfeiture - this was said, spoken by the Tathāgata. Three offences involving expulsion, fourteen offences entailing initial and subsequent meetings of the Community, three undetermined rules, and thirty-one rules involving expiation with forfeiture - this was not said, not spoken by the Tathāgata.

According to the method of the discourses, the daily entering into fruition attainment, the entering into the attainment of great compassion, the surveying of the world with the Buddha-eye, the teaching of discourses by way of the arising of occasions, and the telling of birth stories - this was practised; not the daily entering into fruition attainment, etc. not the telling of birth stories - this was not practised. According to the method of the monastic discipline, for one who has been invited, having spent the rains residence, asking for permission and departing on a journey, having performed the invitation ceremony and departing on a journey, and first extending hospitality together with visiting monks - this was practised; the non-performance of that very practice is called not practised.

According to the method of the discourses, the four establishments of mindfulness, etc. the eightfold path - this is called laid down. Three establishments of mindfulness, etc. the ninefold path - this is called not laid down. According to the method of the monastic discipline, the four offences involving expulsion, etc. the thirty rules involving expiation with forfeiture - this is called laid down. Three offences involving expulsion, etc. thirty-one rules involving expiation with forfeiture - this is called not laid down.

Now as for what was said at the end of all the discourses, "they cause this Good Teaching to disappear," therein there are five disappearances: the disappearance of achievement, the disappearance of practice, the disappearance of the Scriptures, the disappearance of the outward form, and the disappearance of the relics. Therein, achievement means the four paths, the four fruits, the four analytical knowledges, the three true knowledges, and the six direct knowledges. That, when declining, declines beginning from the analytical knowledges. For only up to a thousand years after the final Nibbāna of the Buddhas are they able to produce the analytical knowledges; after that, the six direct knowledges; thereafter, being unable to produce even those, they produce the three true knowledges. As time goes on and on, being unable to produce even those, they become dry insight practitioners. By this very means, non-returners, once-returners, and stream-enterers. While those endure, the achievement is not said to have disappeared. But with the ending of the life of the last stream-enterer, the achievement is said to have disappeared. This is called the disappearance of achievement.

The disappearance of practice means that, being unable to produce meditative absorptions, insight, path and fruitions, they guard merely the fourfold purification of morality. As time goes on and on, having reached the conclusion "We keep morality having made it complete, and we engage in striving, yet we are unable to realise either the path or the fruit; there is now no penetration of the noble teaching," being given to idleness, they do not accuse one another, do not remind one another, and become without remorse; from then on they trample upon the lesser and minor rules. As time goes on and on, they commit expiations and grave offences, then heavy offences. Only the expulsion rules remain. Even when hundreds or thousands of monks guarding the four expulsion rules are still living, the practice is not said to have disappeared. But with the breach of morality or the end of life of the last monk, it has disappeared. This is called the disappearance of practice.

"The Scriptures" means the three Canons of the Buddha's teaching, the Pāḷi text together with its commentary. As long as that endures, so long the Scriptures are said to be complete. As time goes on and on, kings and princes become unrighteous; when those are unrighteous, the royal ministers and so on become unrighteous; thereupon the inhabitants of the country and provinces. Because of their unrighteousness, the rain god does not rain properly; thereupon the crops do not succeed. When those do not succeed, the donors of requisites are unable to give requisites to the community of monks; the monks, being wearied by requisites, are unable to support their pupils. As time goes on and on, the Scriptures decline; they are unable to retain them by way of meaning, and retain them only by way of the Pāḷi text. Then, as time goes on and on, they are unable to retain even the Pāḷi text in its entirety; first the Canon of the Higher Teaching declines. As it declines, it declines beginning from the top. For first of all the great treatise of Conditional Relations declines; when that has declined, the Book of Pairs, the Points of Controversy, the Designation of Human Types, the Treatise on Elements, the Analysis, and the Compendium of Mental States.

Thus, when the Canon of the Higher Teaching has declined, beginning from the top, the Canon of Discourses declines. For first the Aṅguttara Nikāya declines; in that too, first the Book of Elevens, then the Book of Tens, etc. then the Book of Ones. Thus, when the Aṅguttara has declined, beginning from the top, the Saṃyutta Nikāya declines. For first the Great Chapter declines, then the Chapter on the Six Sense Bases, the Chapter on the Aggregates, the Chapter on Causality, and the Chapter with Verses. Thus, when the Saṃyutta Nikāya has declined, beginning from the top, the Majjhima Nikāya declines. For first the Later Fifty declines, then the Middle Fifty, then the Root Fifty. Thus, when the Majjhima Nikāya has declined, beginning from the top, the Dīgha Nikāya declines. For first the Pāthika Chapter declines, then the Great Chapter, then the Morality Aggregate Chapter. Thus, when the Dīgha Nikāya has declined, the Canon of Discourses is said to have declined. They retain only the Jātaka together with the Canon of Monastic Discipline. Only those with a sense of shame retain the Canon of Monastic Discipline, but those desirous of gain, thinking "Even when the discourses are spoken, there are none who observe them," retain only the Jātaka. As time goes on and on, they are unable to retain even the Jātaka. Then, first the Vessantara Jātaka declines for them; then in reverse order the Puṇṇaka Jātaka, the Mahānārada Jātaka; and at the end the Apaṇṇaka Jātaka declines. Thus, when the Jātaka has declined, they retain only the Canon of Monastic Discipline.

As time goes on and on, even the Canon of monastic discipline declines beginning from the top. For first the Supplement declines, then the Chapters, the Nuns' Analysis, the Great Analysis - thus in order they retain only the Observance Chapter. Even then the Scriptures have not disappeared. But as long as even a four-line verse continues among human beings, so long the Scriptures have not disappeared. When a faithful and devoted king, having had a bag containing a thousand pieces of gold coins placed in a golden casket on an elephant's back, having had a drum circulated in the city saying "Let whoever knows a four-line verse spoken by the Buddhas take this thousand," not finding anyone to take it, thinking "When it is circulated once, there are indeed those who hear and those who do not hear," having had it circulated up to the third time, not finding anyone to take it, the king's men bring that bag containing a thousand pieces of gold coins back into the royal palace, then the Scriptures are called disappeared. This is the disappearance of the Scriptures.

As time goes on and on, the taking up of the robe, the taking up of the bowl, the bending and stretching, the looking ahead and looking aside are not inspiring. Like Jain ascetics with a gourd bowl, monks, having put the bowl under the upper arm, having taken it, go about; even to this extent the outward sign has not disappeared. But as time goes on and on, having brought it down from the upper arm, having hung it by the hand or by a string, they go about; and not making the robe suitable for dyeing, having made it the colour of camel bone, they go about. As time goes on and on, there is neither dyeing nor cutting of the fringe nor piercing of the waist-band; having done merely the allowable mark, they use it. Again, having pierced the waist-band, they do not make the allowable mark. Then, not doing either, having cut off the fringe, they go about like wandering ascetics. As time goes on and on, thinking "What use is this to us?" they tie a small piece of orange cloth on the hand or on the neck, or they fasten it in the hair, or maintaining a wife, having ploughed and sown, having earned a livelihood, they go about. Then, when giving an offering, they give to them with reference to the Community. With reference to this, it was said by the Blessed One - "In the future period of time, Ānanda, there will be those of mere clan-name, wearing the orange robe around their necks, immoral, of bad character. They will give gifts with reference to the Community among those immoral ones. Even then, Ānanda, I say that an offering given to the Community is incalculable, immeasurable." Then as time goes on, while doing various kinds of work, thinking "This is an obsession, what use is this to us?" having cut off the piece of orange cloth, they throw it in the forest. At this time the outward sign is called disappeared. It is said that from the time of Kassapa, the One of Ten Powers, the practice and custom of the Greeks wearing white cloth arose. This is the disappearance of the outward sign.

But the disappearance of the relics should be understood thus - there are three final extinguishments: the final extinguishment of the mental defilements - the final extinguishment of the aggregates, and the final extinguishment of the relics. Therein, the final extinguishment of the mental defilements took place at the seat of enlightenment, the final extinguishment of the aggregates at Kusinārā, the final extinguishment of the relics will take place in the future. How? Then, not receiving honour and respect here and there, the relics, by the power of the Buddhas' determination, go to a place where honour and respect are received. As time goes on and on, there is no honour and respect in all places. For at the time of the decline of the Dispensation, all the relics in this island of Tambapaṇṇi, having assembled together, will go to the Mahācetiya, from there to the Rājāyatana Shrine on the island of Nāgadīpa, from there to the seat of enlightenment. From the abode of the serpents too, from the world of the gods too, from the Brahma world too, the relics will go to the great seat of enlightenment itself. Not even a relic the size of a mustard seed will perish in the interim. All the relics, having assembled together at the great terrace of enlightenment, having taken the form of the Buddha, display at the terrace of enlightenment the splendour of the Buddha's body seated cross-legged. The thirty-two marks of a great man, the eighty minor features, and the halo of a fathom - all is completely perfect. Then, as on the day of the Twin Miracle, having performed a wonder, they display it. At that time there is no being in human form gone there, but in the ten-thousandfold world-circle, all the deities, having assembled together, lament saying "Today the One of Ten Powers attains final Nibbāna; from now on there will be darkness." Then, the heat element having arisen from the relic body, brings that body to the state of being beyond designation. The flame arisen from the relic body will rise up as far as the Brahma world; even when there remains a relic the size of a mustard seed, it will become one mass of flame. When the relics have reached exhaustion, it will be cut off. Having thus shown such great power, the relics disappear. Then the assembled hosts of gods, as on the day of the Buddhas' final Nibbāna, having made an offering with divine fragrances, garlands, musical instruments and so on, having circumambulated three times, having paid homage, having said "May we be able to see the Buddha arising in the future, Blessed One," they go each to their own places. This is the disappearance of the relics.

The disappearance of the Scriptures is indeed the root of this fivefold disappearance. For when the Scriptures have disappeared, practice disappears; when the Scriptures stand, practice is established. For that very reason, on this island, during the great fear of Caṇḍāla Tissa, Sakka, the king of gods, having constructed a great raft, had the monks informed: "There will be great danger, the rain god will not rain properly, the monks, becoming wearied by requisites, will not be able to maintain the Scriptures. It is fitting to go to the far shore and protect your lives with the venerable ones. Board this great raft and go, venerable sirs. For those for whom there is no place to sit here, let them place their chests upon even a piece of wood and go; there will be no danger for any of them." Then, having reached the seashore, sixty monks, having made an agreement - "There is no business of going here for us; remaining right here, we shall protect the three Canons" - having turned back from there, having gone to the southern Malaya country, they dwelt earning their livelihood by tubers, roots, and leaves. When the body was able to bear it, having sat down, they recited; when it was unable, having pushed aside sand and surrounded themselves, having placed their heads in one place, they contemplated the Scriptures. In this manner, for twelve years, having made the three Canons together with the commentary complete, they maintained them.

When the fear had subsided, seven hundred monks, without destroying even a single syllable or a single phrase of the three Canons together with the commentary at the place where they had gone, having come to this very island, entered the Maṇḍalārāma monastery in the Kallagāma country. Having heard the news of the elders' arrival, the sixty monks who had remained behind on this island, having gone thinking "We shall see the elders," while checking the three Canons together with the elders, did not find even a single syllable or a single phrase that did not agree. At that place, this discussion arose among the elders: "Is the Scriptures indeed the root of the Dispensation, or is it practice?" The rag-robe-wearing elders said "Practice is the root," the Teaching-preachers said "The Scriptures." Then the elders said to them: "We do not act on the mere word of either of you two groups of people; bring a discourse spoken by the Conqueror." It was not difficult to bring a discourse: "And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones. The Teacher's instruction, great king, is rooted in practice, has practice as its essence. It stands when practice endures" - they brought this discourse. Having heard this discourse, the Teaching-preachers brought this discourse for the purpose of establishing their own position:

When this discourse was brought, the rag-robe-wearing elders were silent; the word of the Teaching-preacher elders alone prevailed. Just as among a hundred cows or a thousand cows, when there is no cow that maintains the lineage succession, that line, that succession is not continued, just so, even when a hundred or a thousand monks who have begun insight practice exist, when the Scriptures are absent, there is no such thing as penetration of the noble path. And just as when letters are placed on the surface of a rock for the purpose of knowing a treasure-pot, as long as the letters endure, so long the treasure-pot is not called lost. Just so, when the Scriptures endure, the Dispensation is not called disappeared.

Commentary on the Second Chapter on Negligence and So On.

11.

Commentary on the Chapter on Not the Teaching

140. In the eleventh chapter, "not the Teaching as 'not the Teaching'" and so on should be understood in the manner already stated. The remainder here is clear in itself.

Commentary on the Chapter on Not the Teaching.

12.

Commentary on the Chapter on No Offence

150. In the twelfth, regarding "no offence as 'an offence'" and so on, what is stated here and there as "no offence for one not knowing, for one without intent to steal, for one not intending to cause death, for one not intending to make a claim, for one not intending emission" is called no offence; what is stated by the method beginning with "for one knowing, for one intending to steal" is called an offence; the five classes of offences are called a light offence; the two classes of offences are called a heavy offence. The two classes of offences are called a coarse offence; the five classes of offences are called not a coarse offence. The six classes of offences are called a remediable offence; the one class of offence of expulsion is called an irremediable offence. An offence with a remedy is just a remediable offence; an offence without a remedy is just an irremediable offence. The remainder is clear everywhere.

Commentary on the Chapter on No Offence.

13.

Commentary on the Chapter on a Single Person

170. In the first of the One Person Chapter, "one person" means one person. Here "one" is a numerical delimitation with the meaning of rejecting a second and so on. "Person" is conventional talk, not ultimate reality talk. For the teaching of the Buddha, the Blessed One, is twofold - the conventional teaching and the teaching of the ultimate reality. Therein, such as "person, being, woman, man, warrior, brahmin, god, Māra" - this is the conventional teaching; such as "impermanent, suffering, non-self, aggregates, elements, sense bases, establishments of mindfulness" - this is the teaching of the ultimate reality. Therein, the Blessed One teaches the conventional teaching to those who are able, having heard the teaching by way of convention, to penetrate the meaning, abandon delusion, and attain distinction. But to those who are able, having heard the teaching by way of ultimate reality, to penetrate the meaning, abandon delusion, and attain distinction, he teaches the teaching of the ultimate reality.

Herein this is the simile - Just as a teacher skilled in regional languages, who expounds the meaning of the three Vedas, tells in the Tamil language to those who understand the meaning when it is spoken in the Tamil language. To those who understand in one of the Andhaka languages and so on, he tells in that respective language. Thus those young men, having come to a clever and experienced teacher, quickly learn the craft. Therein, the Buddha, the Blessed One, is like the teacher; like the three Vedas are the three Canons, which stand as what is to be taught; like skill in regional languages is skill in conventional and ultimate reality; like the young men of various regional languages are the beings amenable to instruction who are able to penetrate by way of conventional and ultimate reality; like the teacher's telling in the Tamil language and so on, the Blessed One's teaching by way of conventional and ultimate reality should be understood. And here it is said -

Furthermore, the Blessed One speaks talk about persons for eight reasons - for the purpose of illustrating shame and moral fear, for the purpose of illustrating ownership of action, for the purpose of illustrating individual effort, for the purpose of illustrating the heinous deeds, for the purpose of illustrating the divine abidings, for the purpose of illustrating past lives, for the purpose of illustrating the purification of offerings, and for the purpose of not abandoning worldly convention. For when it is said "aggregates, elements, and sense bases feel shame and have moral fear," the great multitude does not understand, falls into confusion, and becomes hostile, thinking "What is this called - aggregates, elements, and sense bases feel shame and have moral fear?" But when it is said "a woman feels shame and has moral fear, a man, a warrior, a brahmin, a god, Māra," one understands, does not fall into confusion, and does not become hostile. Therefore the Blessed One speaks talk about persons for the purpose of illustrating shame and moral fear.

Even when it is said "the aggregates are owners of their actions, the elements, the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating ownership of action.

Even when it is said "the great monasteries such as Veḷuvana and so on were caused to be built by the aggregates, by the elements, by the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating individual effort.

Even when it is said "the aggregates deprive the mother of life, the father, the Worthy One, they perform the deed of drawing blood, they perform the deed of schism in the Community, the elements, the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating the deeds of immediate retribution.

Even when it is said "the aggregates feel friendliness, the elements, the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating the divine abidings.

Even when it is said "the aggregates recollect past lives, the elements, the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating past lives.

Even when it is said "the aggregates accept gifts, the elements, the sense bases," the great multitude does not know, falls into confusion, and becomes hostile, thinking "What is this - aggregates, elements, and sense bases accept, indeed?" But when it is said "persons accept, those who are moral, of good character," one knows, does not fall into confusion, and does not become hostile. Therefore the Blessed One speaks talk about persons for the purpose of illustrating the purification of offerings.

And Buddhas, Blessed Ones, do not abandon conventional usage of the world; established in popular convention, in popular language, in popular speech, they teach the Teaching. Therefore the Blessed One speaks talk about persons also for the purpose of not abandoning conventional usage of the world.

Thus, he is one and he is a person - thus "one person." In what sense is he one person? In the sense of being incomparable, in the sense of being distinguished in virtues, and in the sense of being equal to the matchless. For he, having made the adverting to the ten perfections in succession as the starting point, is incomparable with the remaining great multitude by the virtues of the requisites of enlightenment and by the virtues of a Buddha - thus he is one person in the sense of being incomparable too. And whatever virtues of his there are, those are distinguished from the virtues of the remaining beings - thus he is one person in the sense of being distinguished in virtues too. The former Perfectly Self-awakened Ones are unequalled by all beings; with them this one alone is equal in the virtues of the material body and in the virtues of the mental body - thus he is one person in the sense of being equal to the matchless too.

"In the world" - there are three worlds: the world of beings, the world of space, and the world of activities. Their detailed discussion is stated in the Visuddhimagga. Among these, here the world of beings is intended. Even though arising in the world of beings, this one arises not in the world of gods, not in the Brahma world, but only in the human world. Even in the human world, not in another world-circle, but in this very world-circle. And even there, not in all places.

"In the eastern direction there is a market town named Gajaṅgala, beyond that is Mahāsālā, beyond that are the border districts, on this side is the middle. In the south-eastern direction there is a river named Sallavatī, beyond that are the border districts, on this side is the middle. In the southern direction there is a market town named Setakaṇṇika, beyond that are the border districts, on this side is the middle. In the western direction there is a brahmin village named Thūṇa, beyond that are the border districts, on this side is the middle. In the northern direction there is a mountain named Usīraddhaja, beyond that are the border districts, on this side is the middle" - in the Middle Country thus demarcated, three hundred yojanas in length, two hundred and fifty yojanas in breadth, nine hundred yojanas in circumference, he arises. And not only the Tathāgata alone, but Individually Enlightened Ones, chief disciples, the eighty great elders, the Buddha's mother, the Buddha's father, the wheel-turning monarch, and other brahmins and householders who have attained substance arise right here.

"Arising, arises" - both of these are indeed incomplete expressions. "Arising, he arises for the welfare of many people, not for any other reason" - thus the meaning here should be understood. And such a grammatical characteristic here cannot be refuted by another grammatical characteristic.

Furthermore, this distinction here should be known: one called "arising," one called "arises," and one called "arisen." For he, having received the prediction beginning from the feet of Dīpaṅkara, searching for the qualities that bring about Buddhahood, having seen the ten perfections, having made the determination "These qualities are to be fulfilled by me," even while fulfilling the perfection of giving, is called "arising." The perfection of morality, etc. The perfection of equanimity - even while fulfilling these ten perfections, even while fulfilling the ten secondary perfections, he is called "arising." Even while fulfilling the ten ultimate perfections, he is still called "arising." Even while relinquishing the five great relinquishments, he is called "arising." Even while fulfilling the conduct for one's own welfare, the conduct for the welfare of relatives, and the conduct for the welfare of the world, he is called "arising." Even while bringing to completion the qualities that bring about Buddhahood over four incalculable periods exceeding a hundred thousand cosmic cycles, he is called "arising." Having abandoned the individual existence as Vessantara, having taken conception in the Tusita city, even while remaining there for fifty-seven crores of years exceeding sixty hundred thousand years, he is called "arising." Having been requested by the deities, having investigated the fivefold great investigation, even while taking conception in the womb of Queen Mahāmāyā, even while dwelling in the womb for ten months, neither less nor more, he is called "arising." Even while remaining in the midst of the household for twenty-nine years, he is called "arising." Having seen the danger in sensual pleasures and the benefit in renunciation, on the birthday of Rāhulabhadda, with Channa as companion, having mounted Kaṇḍaka the excellent vehicle, even while going forth, he is still called "arising." Even while crossing over three kingdoms, even while going forth on the bank of the river Anomā, he is called "arising." Even while making the great striving for six years, he is called "arising." Even while taking gross food when his knowledge had reached maturity, he is still called "arising." In the evening time, on the full moon day of Vesākha, having ascended the great seat of enlightenment, having scattered the forces of Māra, in the first watch having recollected past lives, in the middle watch having purified the divine eye, immediately after the last watch, having contemplated the twelve-factored dependent origination in forward and reverse order, even while penetrating the path of stream-entry, he is still called "arising." At the moment of the fruition of stream-entry too, at the moment of the path of once-returning too, at the moment of the fruition of once-returning too, at the moment of the path of non-returning too, at the moment of the fruition of non-returning too, he is still called "arising." But at the moment of the path of arahantship, he is called "arises." At the moment of the fruition of arahantship, he is called "arisen." For the Buddhas, unlike their disciples, the knowledge of various kinds of supernormal power and so on do not arise in succession; rather, together with the path of arahantship itself, the entire mass of virtues beginning with the knowledge of omniscience has come. Therefore, because all their tasks have been accomplished, they are called "arisen" at the moment of the fruition of arahantship. In this discourse too, with reference to the moment of the fruition of arahantship itself, "arises" should be understood; "he has arisen" - this is the meaning here.

"For the welfare of many people" means he arises for the purpose of the welfare of the great multitude. "For the happiness of many people" means he arises for the purpose of the happiness of the great multitude. "Out of compassion for the world" means he arises dependent on compassion for the world of beings. Of which world of beings? Of those who, having heard the Tathāgata's teaching of the Teaching, having drunk the deathless drink, penetrated the Teaching. For when the Blessed One, having spent seven weeks at the great seat of enlightenment, having come from the seat of enlightenment to Isipatana, when the Discourse on the Setting in Motion of the Wheel of the Teaching was taught beginning with "These two extremes, monks, should not be cultivated by one who has gone forth," brahmās numbering eighteen crores together with the Venerable Elder Aññāsikoṇḍañña drank the deathless drink; out of compassion for this world of beings he arose. On the fifth day, at the conclusion of the Discourse on the Characteristic of Non-self, the five elders of the group became established in arahantship; out of compassion for this world of beings too he arose. Thereafter he established fifty-five men headed by the young man Yasa in arahantship; then in a cotton-tree jungle thicket he brought thirty of the Bhadda group to the three paths and three fruitions; out of compassion for this world of beings too he arose. At Gayāsīsa, at the conclusion of the Discourse on the Method of the Burning, he established a thousand matted-hair ascetics in arahantship; at the Palmyra Grove, eleven myriads of brahmin householders headed by Bimbisāra, having heard the Teacher's teaching of the Teaching, became established in the fruition of stream-entry; one myriad became established in the refuges. At the conclusion of the thanksgiving for those outside the walls, eighty-four thousand living beings drank the deathless drink. At the assembly of the garland-maker Sumana, eighty-four thousand also. At the assembly of Dhanapālaka, ten thousand living beings; at the assembly of the Khadiraṅgāra Jātaka, eighty-four thousand living beings; at the assembly of the ājīvaka Jambuka, eighty-four thousand also. At the assembly of the millionaire Ānanda, eighty-four thousand living beings also drank the deathless drink. At the Stone Shrine, on the day of the discourse on the Pārāyana Suttanta, fourteen crores drank the deathless drink. On the day of the Twin Miracle, twenty crores of living beings; having sat down on the Paṇḍukambala stone in the Tāvatiṃsa realm, having made his mother a bodily witness, while teaching the Higher Teaching of the seven books, eighty crores of living beings; at the descent of the god, thirty crores of living beings; in the Sakkapañha Suttanta, eighty thousand deities drank the deathless drink. In the Mahāsamaya Suttanta, the Maṅgala Suttanta, the Cūḷarāhulovāda, and the Samacitta Practice - in these four instances there was no limit to the beings who attained full realisation. Out of compassion for this world of beings too he arose. Up to the present day, and hereafter in the future too, by way of those who, in dependence on the Dispensation, become established on the paths to heaven and liberation, this meaning should be understood.

"Of gods and humans" means not only of gods and humans, but he has arisen for the good, welfare, and happiness of the remaining beings such as serpents, supaṇṇas, and so on as well. But this was said to show persons capable of the realisation of path and fruition who have conception with roots. Therefore it should be understood that he has arisen for the good, welfare, and happiness of these too.

"Which one person" - this is a question. A question is of five kinds - a question for illuminating what has not been seen, a question for comparing what has been seen, a question for cutting off doubt, a question of approval, and a question from the wish to speak.

Their diversity is as follows - What is a question for illuminating what has not been seen? By nature the characteristic is unknown, unseen, not weighed, not determined, not clear, not developed. One asks a question for the knowledge of that, for the seeing of that, for the scrutiny of that, for the determination of that, for the purpose of making clear, for the purpose of making manifest. This is a question for illuminating what has not been seen.

What is a question for comparing what has been seen? By nature the characteristic is known, seen, weighed, determined, clear, made clear. He asks a question for the purpose of comparing with other wise persons. This is a question for comparing what has been seen.

What is a question for cutting off doubt? By nature one has plunged into doubt, plunged into uncertainty, become wavering: "Is it thus indeed, or is it not indeed, what indeed, how indeed?" He asks a question for the purpose of cutting off doubt. This is a question for cutting off doubt.

What is a question of approval? For the Blessed One asks the monks a question by way of approval - "What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No indeed, venerable sir." This is a question of approval.

What is a question from the wish to speak? The Blessed One asks the monks a question from the wish to speak - "There are these four establishments of mindfulness, monks. What four?" This is a question from the wish to speak.

Therein, the first three questions do not exist for the Buddhas. Why? For the Buddhas, in the three periods of time, there is nothing whatsoever conditioned or unconditioned that is free from the periods that is unseen, unknown, not weighed, not determined, not clear, not made clear; therefore the question for illuminating what has not been seen does not exist for them. But whatever has been penetrated by the Blessed One through his own knowledge, there is no need to compare that with any other ascetic or brahmin or god or Māra or Brahmā. Therefore the question for comparing what has been seen does not exist for him. But because he is free from doubt, has crossed over sceptical doubt, has destroyed doubt regarding all phenomena, therefore the question for cutting off doubt does not exist for him. But the other two questions do exist for the Blessed One; among those, this should be understood as a question from the wish to speak.

Now, making clear the one person asked about by that question, he said "the Tathāgata, the Worthy One, the Perfectly Self-awakened One." Therein, "Tathāgata": the Blessed One is a Tathāgata for eight reasons - 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.

How is the Blessed One a Tathāgata in the sense of "he who has thus come"? Just as the former Perfectly Self-awakened Ones who had undertaken zeal for the welfare of the entire world came, just as the Blessed One Vipassī came, just as the Blessed One Sikhī, just as the Blessed One Vessabhū, just as the Blessed One Kakusandha, just as the Blessed One Koṇāgamana, just as the Blessed One Kassapa came. What is meant? By whatever resolution those Blessed Ones came, by that very same resolution our Blessed One too came. Or just as the Blessed One Vipassī, etc. just as the Blessed One Kassapa, having fulfilled the perfection of giving, having fulfilled the perfections of morality, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity, having fulfilled these ten perfections, ten secondary perfections, and ten ultimate perfections - thus thirty perfections, having relinquished these five great relinquishments - the relinquishment of limbs, the relinquishment of eyes, wealth, kingdom, sons, and wife, having fulfilled the preliminary exertion, the preliminary conduct, the proclamation of the Teaching, the conduct for the welfare of relatives, and so on, having reached the summit of the conduct of higher intelligence, came; in the same way our Blessed One too came. And just as the Blessed One Vipassī, etc. the Blessed One Kassapa, having developed and cultivated the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, came; in the same way our Blessed One too came. Thus he is a Tathāgata.

Thus he is a Tathāgata in the sense of "he who has thus come."

How is "one who has thus gone" the Tathāgata? Just as the Blessed One Vipassī, just born, went... etc. the Blessed One Kassapa went. And how did he go? For he, just born, having stood firmly on even feet on the earth, facing north, went with seven strides. As he said - "Just born, Ānanda, the Bodhisatta, having stood firmly on even feet on the earth, facing north, walks with seven strides while a white umbrella is held over him, and surveys all directions, and speaks a bold speech: 'I am the foremost in the world, I am the eldest in the world, I am the best in the world, this is my last birth, there is now no more rebirth.'" And that going of his was true, unerring, by being an advanced sign of many specific attainments. For that he, just born, stood firmly on even feet - this was the advanced sign of his attainment of the four bases for spiritual power; the state of facing north, however, was the advanced sign of the state of being entirely supramundane; the seven strides were the advanced sign of the attainment of the seven jewels of the factors of enlightenment; the waving of chowries mentioned in "chowries with golden handles fly up and down," however, was the advanced sign of the crushing of all heretical teachers; the holding of the white umbrella was the advanced sign of the attainment of the excellent, stainless white umbrella of the liberation of the fruition of arahantship; the surveying of all directions was the advanced sign of the attainment of the unobstructed knowledge of omniscience; the speaking of the bold speech was the advanced sign of the setting in motion of the excellent, irreversible Wheel of the Teaching. Likewise this Blessed One too went. And that going of his was likewise unerring, by being an advanced sign of those very same specific attainments. Therefore the ancients said:

Thus "gone thus" means Tathāgata.

Or just as the Blessed One Vipassī, etc. just as the Blessed One Kassapa, this Blessed One too likewise, having abandoned sensual desire through renunciation, went forth; anger through non-anger; sloth and torpor through perception of light; restlessness and remorse through non-distraction; having abandoned sceptical doubt through defining of phenomena, went forth; having shattered ignorance through knowledge, went forth; having dispelled discontent through gladness; having opened the door panel of the mental hindrances through the first meditative absorption; having appeased applied and sustained thought through the second meditative absorption; having removed rapture through the third meditative absorption; having abandoned pleasure and pain through the fourth meditative absorption; having transcended perceptions of material form, perceptions of sensory impingement, and perceptions of diversity through the attainment of the plane of infinite space; having transcended the perception of the plane of infinite space through the attainment of the plane of infinite consciousness; the perception of the plane of infinite consciousness through the attainment of the plane of nothingness; having transcended the perception of the plane of nothingness through the attainment of the plane of neither-perception-nor-non-perception, he went forth.

Having abandoned the perception of permanence through observation of impermanence; the perception of happiness through observation of suffering; the perception of self through observation of non-self; delight through observation of disenchantment; lust through observation of dispassion; origin through observation of cessation; grasping through observation of relinquishment; the perception of compactness through observation of destruction; accumulation through observation of fall; the perception of stability through observation of change; the perception of signs through observation of the signless; aspiration through observation of the desireless; adherence through observation of emptiness; the adherence to grasping at substance through insight into phenomena through higher wisdom; the adherence to confusion through knowledge and vision of things as they really are; the adherence to attachment through observation of danger; non-reflection through observation of reflection; the adherence to bondage through observation of turning away; having destroyed the mental defilements standing together with views through the path of stream-entry; having abandoned the gross mental defilements through the path of once-returning; having uprooted the mental defilements having a residuum through the path of non-returning; having completely cut off all mental defilements through the path of arahantship, he went forth. In this way too, "gone thus" means Tathāgata.

How is he a Tathāgata in the sense of "having arrived at the true characteristic"? The characteristic of hardness of the solid element is true, unerring; the characteristic of flowing of the liquid element; the characteristic of hotness of the heat element; the characteristic of distension of the air element; the characteristic of non-contact of the space element; the characteristic of cognition of the consciousness element.

The characteristic of being deformed of materiality; the characteristic of being felt of feeling; the characteristic of perceiving of perception; the characteristic of volitional activity of activities; the characteristic of cognition of consciousness.

The characteristic of application of applied thought; the characteristic of stroking of sustained thought; the characteristic of pervading of rapture; the characteristic of comfort of happiness; the characteristic of non-distraction of unified focus of mind; the characteristic of touching of contact.

The characteristic of decision of the faith faculty; the characteristic of exertion of the energy faculty; the characteristic of establishing of the mindfulness faculty; the characteristic of non-distraction of the concentration faculty; the characteristic of understanding of the wisdom faculty.

The characteristic of unshakeability regarding faithlessness of the power of faith; of the power of energy regarding idleness; of the power of mindfulness regarding unmindfulness; of the power of concentration regarding restlessness; the characteristic of unshakeability regarding ignorance of the power of wisdom.

The characteristic of establishing of the enlightenment factor of mindfulness; the characteristic of investigation of the enlightenment factor of investigation of phenomena; the characteristic of exertion of the enlightenment factor of energy; the characteristic of pervading of the enlightenment factor of rapture; the characteristic of appeasement of the enlightenment factor of tranquillity; the characteristic of non-distraction of the enlightenment factor of concentration; the characteristic of reflection of the enlightenment factor of equanimity.

The characteristic of seeing of right view; the characteristic of application of right thought; the characteristic of discernment of right speech; the characteristic of origination of right action; the characteristic of cleansing of right livelihood; the characteristic of exertion of right effort; the characteristic of establishing of right mindfulness; the characteristic of non-distraction of right concentration.

The characteristic of not knowing of ignorance; the characteristic of volition of activities; the characteristic of cognition of consciousness; the characteristic of bending of mentality; the characteristic of being deformed of materiality; the characteristic of extending of the six sense bases; the characteristic of touching of contact; the characteristic of being felt of feeling; the characteristic of cause of craving; the characteristic of grasping of clinging; the characteristic of accumulation of existence; the characteristic of production of birth; the characteristic of decaying of ageing; the characteristic of passing away of death.

The characteristic of emptiness of the elements; the characteristic of extending of the sense bases; the characteristic of establishing of the establishments of mindfulness; the characteristic of striving of the right strivings; the characteristic of succeeding of the bases for spiritual power; the characteristic of predominance of the faculties; the characteristic of unshakeability of the powers; the characteristic of leading out of the factors of enlightenment; the characteristic of cause of the path.

The characteristic of actuality of the truths; the characteristic of non-distraction of serenity; the characteristic of observation of insight; the characteristic of single function of serenity and insight; the characteristic of not surpassing one another of the paired.

The characteristic of restraint of purification of morality; the characteristic of non-distraction of purification of mind; the characteristic of seeing of purification of view.

The characteristic of eradication of knowledge of destruction; the characteristic of tranquillity of knowledge of non-arising.

The characteristic of root of desire; the characteristic of origination of attention; the characteristic of combination of contact; the characteristic of converging of feeling; the characteristic of being chief of concentration; the characteristic of authority of mindfulness; the characteristic of being the highest of wisdom; the characteristic of substance of liberation; the characteristic of final goal of Nibbāna grounded upon the Deathless is true, unerring. Thus, he who has arrived at the true characteristics by the course of knowledge, without failing, having attained, having reached - he is the Tathāgata. Thus, he who has arrived at the true characteristics is the Tathāgata.

How is it that he who has fully awakened to the true phenomena as they really are is the Tathāgata? The true phenomena are namely the four noble truths. As he said - "There are these four things, monks, that are true, unerring, not otherwise. What are the four? 'This is suffering,' monks - this is true, this is unerring, this is not otherwise" - in detail. And the Blessed One has fully awakened to them; therefore, because of having fully awakened to the true, he is called 'Tathāgata'. For here the word "gata" has the meaning of "fully awakened to."

Furthermore, the meaning of ageing and death having arisen and come about with birth as condition is actual, unerring, not otherwise... etc. The meaning of activities having arisen and come about with ignorance as condition is actual, unerring, not otherwise. Likewise, the meaning of ignorance being the condition for activities, the meaning of activities being the condition for consciousness... etc. the meaning of birth being the condition for ageing and death is actual, unerring, not otherwise. The Blessed One has fully awakened to all that. Therefore too, because of having fully awakened to the true phenomena, he is called 'Tathāgata'. Thus, he who has fully awakened to the true phenomena as they really are is the Tathāgata.

How is he a Tathāgata by virtue of true seeing? The Blessed One, whatever in the world with its gods, etc. among the generation with its gods and humans, in immeasurable world systems, there exists what is called a visual object coming into the range of the eye-door of immeasurable beings - that he knows and sees in every respect. And by one who thus knows and sees, by him that is analysed either by way of desirable, undesirable, and so on, or by way of the terms obtainable among the seen, heard, sensed, and cognised - "What is that matter, the visible form sense base? Whatever matter is derived from the four primary elements, radiance of colour, manifest, impinging, blue, yellow" - by this method, when analysed by many names, in thirteen sections, by fifty-two methods, it is just so; there is nothing false. This same method applies also to sounds and so on coming into the range of the ear-door and the other doors. For this was said by the Blessed One - "Whatever, monks, in the world with its gods, etc. among the generation with its gods and humans, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I know, that I have directly known, that has been understood by the Tathāgata, to that the Tathāgata has not clung." Thus he is a Tathāgata by virtue of true seeing. Therein, the derivation of the term "Tathāgata" in the sense of "one who sees truly" should be understood.

How is he a Tathāgata by virtue of true speaking? On the night when the Blessed One, seated on the unconquered divan at the seat of enlightenment, having crushed the heads of the three Māras, fully awakened to the unsurpassed perfect enlightenment, and on the night when he attained final Nibbāna through the Nibbāna element without residue of clinging between the twin Sal trees, in the intervening period of forty-five years, during the first enlightenment, the middle enlightenment, and the last enlightenment, whatever was spoken by the Blessed One - discourse, mixed prose and verse, etc. catechism - all that, both in meaning and in phrasing, is blameless, neither deficient nor excessive, complete in every respect, crushing the intoxication of lust, crushing the intoxication of hate and delusion; there is not even a hair-tip's worth of error therein; all that, as if stamped with a single seal, as if measured with a single measure, as if weighed with a single balance, is just so, unerring. Therefore he said - "And, Cunda, on the night when the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging, whatever he speaks, talks, and points out in between - all that is just so, not otherwise. Therefore he is called 'Tathāgata'." Here the word "gata" has the meaning of "gada" (speech). Thus he is a Tathāgata by virtue of true speaking.

Furthermore, speaking is "āgada"; the meaning is "utterance." His utterance is true, undistorted - by changing the letter "da" to the letter "ta," the derivation of the term "Tathāgata" in this meaning should be understood.

How is he a Tathāgata by virtue of true acting? For the Blessed One's body is in accordance with his speech, and his speech also with his body; therefore he speaks as he acts, and acts as he speaks. For one who is such, as is his speech, so too his body has gone forth in action - this is the meaning. And as is his body, so too his speech has gone forth in action - thus he is a Tathāgata. Therefore he said - "Monks, the Tathāgata speaks as he acts, acts as he speaks. Thus he speaks as he acts, acts as he speaks. Therefore he is called 'Tathāgata'." Thus he is a Tathāgata by virtue of true acting.

How is he a Tathāgata in the sense of overcoming? Making the summit of existence above and Avīci below as the limits, and across in immeasurable world systems, he overcomes all beings by morality, by concentration, by wisdom, and by liberation; there is no balance or measure of him; unequalled, immeasurable, unsurpassed, king above kings, god of gods, a Sakka above Sakkas, a Brahmā above Brahmās. Therefore he said - "In the world including the gods, monks, etc. among the generation with its gods and humans, the Tathāgata is the overlord, unvanquished, the all-seeing, wielding power. Therefore he is called 'Tathāgata'."

Therein the derivation of the term should be understood thus: Like a medicine, it is a medicine. But what is this? Both the beauty of instruction and the accumulation of merit. For by that, this physician of great might overcomes all proponents of other doctrines and the world including the gods, as if with a divine medicine against snakes. Thus, in the overcoming of the entire world, the beauty of instruction and the accumulation of merit are actual, not distorted, and are a medicine - by changing the letter "da" to the letter "ta," he should be understood as "Tathāgata." Thus he is a Tathāgata in the sense of overcoming.

Furthermore, he is a Tathāgata as one who has gone to truth, and he is a Tathāgata as one who has gone truly. "Gone" means understood, transcended, attained, practised - this is the meaning. Therein, he is a Tathāgata as one who has gone to truth, having understood the entire world through the full understanding by investigation. He is a Tathāgata as one who has gone to truth, having transcended the origin of the world through the full understanding by abandoning. He is a Tathāgata as one who has gone to truth, having attained the cessation of the world through realization. He is a Tathāgata as one who has gone to truth, having practised the practice leading to the cessation of the world. Therefore, what was said by the Blessed One -

"The world, monks, has been fully awakened to by the Tathāgata; the Tathāgata is unbound from the world. The origin of the world, monks, has been fully awakened to by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, monks, has been fully awakened to by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The practice leading to the cessation of the world, monks, has been fully awakened to by the Tathāgata; the practice leading to the cessation of the world has been developed by the Tathāgata. Whatever, monks, in the world with its gods, etc. all that has been fully awakened to by the Tathāgata. Therefore he is called 'Tathāgata'."

The meaning of that too should be understood thus. And this too is merely a beginning in the illumination of the Tathāgata's state of being a Tathāgata. But in every way, only a Tathāgata could describe the Tathāgata's state of being a Tathāgata.

As for the pair of terms "the Worthy One, the Perfectly Self-awakened One," he should be understood as the Worthy One for these reasons to begin with: because of being far from the enemies, because of having destroyed the spokes, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing. But he is the Perfectly Self-awakened One because of having perfectly and by himself awakened to all phenomena - this is the summary here; but in detail, this pair of terms has been made known in the Visuddhimagga in the description of the recollection of the Buddha.

171. In the second, "manifestation" means arising and accomplishment. "Rare in the world" means in this world of beings, rare, very rare, supremely rare. Why is it rare? Having fulfilled the perfection of giving once, it is not possible to become a Buddha; having fulfilled the perfection of giving two times, ten times, twenty times, fifty times, a hundred times, a thousand times, a hundred thousand times, even a hundred thousand ten million times, it is not possible to become a Buddha. Likewise for one day, two days, ten days, twenty days, fifty days, a hundred days, a thousand days, a hundred thousand days, a hundred thousand ten million days. One month, two months, etc. a hundred thousand ten million months. One year, two years, etc. a hundred thousand ten million years. One cosmic cycle, two cosmic cycles, etc. a hundred thousand ten million cosmic cycles. Having fulfilled the perfection of giving for one incalculable period of cosmic cycles, two incalculable periods, three incalculable periods, it is not possible to become a Buddha. The perfection of morality, the perfection of renunciation, etc. In the perfections of equanimity too, the same method applies. But at the final limit, having fulfilled the ten perfections over four incalculable periods exceeding a hundred thousand cosmic cycles, it is possible to become a Buddha - for this reason it is rare.

172. In the third, "a marvellous human being" means a marvellous human being. "Marvellous" means that which does not occur constantly, like a blind man's climbing of a mountain. This is the method according to the word. But this is the method of the commentary - "Worthy of snapping the fingers" means marvellous; the meaning is one who should be seen by snapping the fingers. Furthermore, because of being endowed with many wonderful and marvellous phenomena such as "Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, four wonderful and marvellous phenomena become manifest," he is a marvellous human being. "A human being of habitual practice" also means a marvellous human being.

For having combined the eight qualities that accomplish the resolution, the sitting down with the mind fixed at the great terrace of enlightenment in the presence of a single Buddha is not the habitual practice of anyone else whatsoever; it is the habitual practice only of the omniscient Bodhisatta. Likewise, having received the prediction in the presence of Buddhas, having become one who does not turn back, having determined the determination of energy, the fulfilment of the practices bringing about Buddhahood also is not the habitual practice of anyone else whatsoever; it is the habitual practice only of the omniscient Bodhisatta. Likewise, having caused the perfections to take hold, having stood in an individual existence similar to the individual existence as Vessantara, having given the great gift of seven hundreds - thus seven hundreds of elephants adorned with all ornaments, seven hundreds of horses - having given over at the forefront of giving a son like Prince Jāli, a daughter like Kaṇhājinā, and a wife like Queen Maddī, having remained as long as life lasted, the taking of conception in the Tusita realm in the second individual existence also is not the habitual practice of anyone else whatsoever; it is the habitual practice only of the omniscient Bodhisatta. Having remained in the Tusita city as long as life lasted, having accepted the request of the deities, having investigated the fivefold great investigation, being mindful and fully aware, having passed away from the Tusita city, the taking of conception in a family of great wealth also is not the habitual practice of anyone else whatsoever; it is the habitual practice only of the omniscient Bodhisatta. Likewise, the trembling of the ten-thousandfold world system on the day of taking conception, the dwelling in the mother's womb being mindful and fully aware, the trembling of the ten-thousandfold world system on the day of emergence from the mother's womb being mindful and fully aware, the walking with seven strides of one just born, the divine white umbrella- holding, the tossing of the divine yak-tail fan, having surveyed with a lion's gaze in all directions and not seeing any being equal to himself, the roaring of the lion's roar thus "I am the foremost in the world," when knowledge had reached maturity the great renunciation having abandoned great success, for one seated cross-legged at the great terrace of enlightenment making the victory over Māra the starting point and having accomplished the purifications of the recollection of past lives and the divine eye, at the break of dawn the trembling of the ten-thousandfold world system at the moment of penetrating the mass of virtues of omniscient knowledge, and the setting in motion of the unsurpassed wheel of the Teaching with three rounds as the first teaching of the Teaching - all this beginning thus is not the habitual practice of anyone else whatsoever; it is the habitual practice only of the omniscient Buddha. Thus "a human being of habitual practice" also means a marvellous human being.

173. In the fourth, "death" means an action well-known at one time; thus "death." For the Tathāgata, having remained for forty-five years, having made known the three Canons, the five collections, the ninefold Teacher's instruction, and eighty-four thousand portions of the Teaching, having made the great multitude slanting towards Nibbāna and sloping towards Nibbāna, lying down between the twin Sal trees, having addressed the community of monks, having exhorted them with diligence, mindful and fully aware, attained final Nibbāna through the Nibbāna element without residue of clinging. This action of his is well-known to this very day; thus "an action well-known at one time" is "death." "Causes distress" means it produces anguish. Therein, the death of a universal monarch produces anguish for gods and humans in a single world-system. The death of Buddhas produces anguish for gods and humans in ten-thousand world-systems. Therefore it was said - "causes distress to many people."

174. In the fifth, "without a companion" means without a companion due to the absence of a second Buddha. For there are four Buddhas: the learning-enlightened one, the four-truth-enlightened one, the Individually Enlightened One, and the omniscient Buddha. Therein, a very learned monk is called a learning-enlightened one. One who has eliminated the mental corruptions is called a four-truth-enlightened one. One who, having fulfilled the perfections over two incalculable aeons plus a hundred thousand cosmic cycles, has by himself penetrated the knowledge of individual enlightenment is called the Individually Enlightened One. One who, having fulfilled the perfections over four or eight or sixteen incalculable aeons plus a hundred thousand cosmic cycles, having crushed the heads of the three Māras, has penetrated omniscient knowledge is called the omniscient Buddha. Among these four Buddhas, only the omniscient Buddha is called without a companion. For no other omniscient Buddha arises together with him.

"Without an ally" means there is no ally similar to him either in individual existence or in the phenomena he has penetrated - thus he is without an ally. By the method of "That Blessed One has obtained companions among both those practising as learners," however, learners and those beyond training are called allies of the Buddhas. "Incomparable" means an image (paṭimā) is called individual existence; there is no other image similar to his individual existence - thus he is incomparable. Even the images made of gold, silver, and so on that human beings make - there is no one able to make even a hair-tip's worth of space similar to the Tathāgata's individual existence - thus he is incomparable in every way.

"Without equal" means there is no one whatsoever equal to him in individual existence - thus he is without equal. "Without counterpart" means regarding the teachings taught by the Tathāgata by the method beginning with "the four establishments of mindfulness," there is no one able to make a counterpart by the method beginning with "not four establishments of mindfulness, but three or five" - thus he is without counterpart. "Matchless person" means there is no other person whatsoever able to make the acknowledgment "I am a Buddha" - thus he is a matchless person. "Unequalled" means precisely because of being a matchless person, he is unequalled by all beings. "Equal to the matchless" means the matchless are called the omniscient Buddhas of the past and future; equal to those matchless ones - thus he is equal to the matchless.

"The foremost of two-footed beings" means the Perfectly Self-awakened One is indeed the foremost of the footless, two-footed, four-footed, many-footed, material, immaterial, percipient, non-percipient, and neither-percipient-nor-non-percipient beings. Why is it stated here "the foremost of two-footed beings"? By way of the more excellent. For in this world, one called the foremost, when arising, does not arise among the footless, four-footed, or many-footed, but arises only among two-footed beings. Among which two-footed beings? Among human beings and gods. When arising among human beings, he arises having become a Buddha capable of bringing the thousand-to-the-third-power great world system under his control. When arising among gods, he arises having become a Great Brahmā wielding power over the ten-thousandfold world system. That one becomes his caretaker of legally allowable things or monastery attendant. Thus there too it was stated by way of the more excellent as "the foremost of two-footed beings."

175-186. In the sixth and so on, "With the manifestation of one person, monks, there is the manifestation of great vision" means, monks, with the manifestation of one person, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, there is the manifestation of great vision. When that person has become manifest, that has become manifest indeed; it does not become manifest without his manifestation. "Manifestation" means arising and accomplishment. Of which vision? Of the eye of wisdom. Of what kind? Like the insight wisdom of the Elder Sāriputta, like the concentration wisdom of the Elder Mahāmoggallāna. In the case of light and so on too, the same method applies. For here the light is just like the light of wisdom of the two chief disciples, and the radiance intended is just like the radiance of wisdom. "Of great vision, of great light, of great radiance" - these three too should be understood as having been spoken as a mixture of mundane and supramundane.

"Of six unsurpassed things" means of six highest qualities that are without anything more superior. Therein, the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection - these are the six unsurpassed things. The meaning is that there is the manifestation of these. For the Venerable Elder Ānanda obtains to see the Tathāgata with eye-consciousness morning and evening; this is the unsurpassed in seeing. Any other too, whether a stream-enterer or a once-returner or a non-returner, like the Elder Ānanda, obtains the seeing of the Tathāgata; this too is the unsurpassed in seeing. But another, a virtuous worldling, like the Elder Ānanda, having obtained the seeing of the One of Ten Powers, having increased that seeing, causes it to reach the path of stream-entry. This is just called seeing; but the root seeing is called the unsurpassed in seeing.

And the Elder Ānanda himself constantly obtains to hear the word of the One of Ten Powers with ear-consciousness; this is the unsurpassed in hearing. Other stream-enterers and so on too, like the Elder Ānanda, obtain the hearing of the Tathāgata's word; this too is the unsurpassed in hearing. But another, a virtuous worldling, like the Elder Ānanda, having obtained to hear the Tathāgata's word, having increased that hearing, causes it to reach the path of stream-entry. This is just called hearing; but the root hearing is called the unsurpassed in hearing.

And the Elder Ānanda himself obtains faith in the One of Ten Powers; this is the unsurpassed in material gain. Other stream-enterers and so on too, like the Elder Ānanda, obtain the attainment of faith in the One of Ten Powers; this too is the unsurpassed in material gain. But another, a virtuous worldling, like the Elder Ānanda, having obtained the attainment of faith in the One of Ten Powers, having increased that gain, causes it to reach the path of stream-entry; this is just called gain, but the root gain is called the unsurpassed in material gain.

And the Elder Ānanda himself trains in the three trainings in the Dispensation of the One of Ten Powers; this is the unsurpassed in training. Other stream-enterers and so on too, like the Elder Ānanda, train in the three trainings in the Dispensation of the One of Ten Powers; this too is the unsurpassed in training. But another, a virtuous worldling, like the Elder Ānanda, having trained in the three trainings in the Dispensation of the One of Ten Powers, having increased those trainings, causes it to reach the path of stream-entry. This is just called training; but the root training is called the unsurpassed in training.

And the Elder Ānanda himself repeatedly attends to the One of Ten Powers; this is the unsurpassed in service. Other stream-enterers and so on too, like the Elder Ānanda, repeatedly attend to the One of Ten Powers; this too is the unsurpassed in service. But another, a virtuous worldling, like the Elder Ānanda, having attended to the One of Ten Powers, having increased that service, causes it to reach the path of stream-entry; this is just called service, but the root service is called the unsurpassed in service.

And the Elder Ānanda himself recollects the mundane and supramundane virtues of the One of Ten Powers; this is the unsurpassed in recollection. Others too, stream-enterers and so on, like the Elder Ānanda, recollect the mundane and supramundane virtues of the One of Ten Powers; this too is the unsurpassed in recollection. But another, a virtuous worldling, like the Elder Ānanda, having recollected the mundane and supramundane virtues of the One of Ten Powers and having cultivated that recollection, causes one to reach the path of stream-entry; this is merely recollection by name, but the root recollection is called the unsurpassed in recollection. These are the six unsurpassed things; there is the manifestation of these. And these six unsurpassed things should be understood as having been spoken of as a mixture of mundane and supramundane.

"There is the realisation of the four analytical knowledges" means: for the four analytical knowledges are analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, and analytical knowledge of discernment. Therein, knowledge regarding meanings is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding the expression of the language of meaning and phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. This is the summary here; the detail, however, of these has come in the Abhidhamma itself. Of these four analytical knowledges, there is direct realisation only when a Buddha has arisen, not without the arising of a Buddha. The meaning is: the realisation of these. These too should be understood as having been spoken of as mundane and supramundane only.

"The penetration of many elements" means: the penetration of the eighteen elements beginning with "eye-element, material element" and so on exists only when a Buddha has arisen, not without the arising of a Buddha. This is the meaning. "The penetration of various elements" means: here, these very eighteen elements should be understood as various elements by reason of their different intrinsic natures. But whatever penetration of these there is by way of the difference that "these are of different intrinsic natures," this is called the penetration of various elements. "The realisation of the fruit of true knowledge and liberation" means: here, "true knowledge" means knowledge of fruition, and "liberation" means the remaining phenomena associated with fruition. "The realisation of the fruit of stream-entry" means: "stream" means the first path; the fruit to be attained by that stream is the fruition of stream-entry. The fruition of once-returning and so on are well-known only.

187. "Unsurpassed" (anuttara) means without anything higher (niruttara). "The wheel of the Teaching" (dhammacakka) means the foremost wheel. For the word "wheel" (cakka) here -

Here it occurs in the sense of the iron wheel. In "having mounted their vehicles, the country-folk wander about," here in the sense of the wheel of deportment. In "Then, monks, that chariot-maker rolled that wheel which was completed in six months," here in the sense of the wooden wheel. In "The brahmin Doṇa saw on the Blessed One's feet wheels with a thousand spokes," here in the sense of the characteristic wheel. In "There are, monks, these four wheels, endowed with which the four wheels turn for gods and humans," here in the sense of the wheel of success. In "A divine wheel treasure becomes manifest," here in the sense of the jewel wheel. But here it occurs in the sense of the wheel of the Teaching.

"Set in motion" (pavattita): here this classification should be known - he is said to aspire to the wheel of the Teaching, it is said to be aspired to, he is said to produce it, it is said to be produced, he is said to set it in motion, and it is said to be set in motion. From what point onwards is it said that he aspires to the wheel of the Teaching? When, having become the brahmin Sumedha, having seen the danger in sensual pleasures and the benefit in renunciation, having given the great gift of seven hundreds, having gone forth in the going forth of sages, he produces the five direct knowledges and the eight meditative attainments - from that point onwards it is said that he aspires to the wheel of the Teaching.

From what point onwards is it said to be aspired to? When, having combined the eight factors, having set his mind at the feet of Dīpaṅkara for the purpose of the great terrace of enlightenment, having determined the determination of energy thinking "Without obtaining the prediction I shall not rise," lying down, he received the prediction in the presence of the One of Ten Powers - from that point onwards the wheel of the Teaching is said to be aspired to.

From what point onwards is it said that he produces it? From that point onwards, even while fulfilling the perfection of giving, he is said to produce the wheel of the Teaching. Even while fulfilling the perfection of morality, etc. Even while fulfilling the perfection of equanimity, he is said to produce the wheel of the Teaching. Even while fulfilling the ten perfections, the ten secondary perfections, and the ten ultimate perfections, even while relinquishing the five great relinquishments, even while fulfilling the conduct for the welfare of relatives, he is said to produce the wheel of the Teaching. Having stood in the individual existence as Vessantara, having given the great gift of seven hundreds, having given over children and wife at the forefront of giving, having reached the summit of the perfections, having been reborn in the Tusita city, having remained there as long as life lasted, being requested by the deities, having given his acknowledgment, even while investigating the fivefold great investigation, he is indeed said to produce the wheel of the Teaching. Even while taking conception in his mother's womb, even while causing the ten-thousand world-systems to tremble at the moment of conception, even while likewise causing the world to tremble on the day of emergence from his mother's womb, even while just born having walked seven steps and roaring the lion's roar "I am the foremost and greatest," even while dwelling in the midst of the household for twenty-nine years, even while going forth in the great renunciation, even while going forth on the bank of the river Anomā, even while making effort in the great striving for six years, having eaten the milk-rice given by Sujātā, having floated the golden dish on the river, in the evening time having gone to the excellent terrace of enlightenment, having sat down looking at the eastern world system, while the sun was still remaining having scattered the forces of Māra, even while recollecting past lives in the first watch, even while purifying the divine eye in the middle watch, immediately after the break of dawn having contemplated the mode of dependent conditions, even while penetrating the path of stream-entry, even while realising the fruition of stream-entry, even while realising the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, even while penetrating the path of arahantship, he is indeed said to produce the wheel of the Teaching.

But at the moment of the fruition of arahantship, the wheel of the Teaching is said to have been produced by him. For the entire heap of mundane and supramundane virtues of the Buddhas succeeds only together with the fruition of arahantship. Therefore at that moment the wheel of the Teaching is said to have been produced by him.

When is it said that he sets it in motion? Having spent seven weeks at the seat of enlightenment, at Isipatana in the Deer Park, having made the Elder Aññākoṇḍañña a bodily witness, while teaching the Discourse on the Setting in Motion of the Wheel of the Teaching, he is said to set the wheel of the Teaching in motion.

But when the Elder Aññākoṇḍañña, having obtained the hearing arisen through the power of the knowledge of the Teaching of the One of Ten Powers, attained the Teaching for the very first time, thenceforth the wheel of the Teaching is called "set in motion" - this should be understood. "The wheel of the Teaching": this is a name for both the knowledge of the Teaching and the knowledge of penetration. Among these, the knowledge of the Teaching is mundane; the knowledge of penetration is supramundane. Whose knowledge of the Teaching and penetration? Not of anyone else whatsoever; it should be understood as the knowledge of the Teaching and the knowledge of penetration of the perfectly Self-awakened One alone.

"Rightly" means just by reason, by method, by cause. "Keeps turning" means just as one going behind follows one going in front, so the elder keeps turning what was first set in motion by the Teacher. How? For the Teacher, saying "Monks, there are these four establishments of mindfulness. What four?" sets in motion the wheel of the Teaching; the General of the Teaching, the Elder Sāriputta too, saying "Friends, there are these four establishments of mindfulness," keeps turning the wheel of the Teaching. In the case of the right strivings and so on too, the same method applies. And not only in the qualities conducive to enlightenment, but in "Monks, there are these four noble truths. Monks, there are these four noble lineages" and so on too, this method should be applied. Thus the perfectly Self-awakened One sets in motion the wheel of the Teaching; the elder keeps turning the wheel of the Teaching set in motion by the One of Ten Powers.

But when the elder thus keeps turning the wheel of the Teaching, the Teaching taught and made known is taught and made known by the Teacher himself. For whoever - whether monk or nun or lay follower or female lay follower or god or Sakka or Māra or Brahmā - teaches or makes known the Teaching, all that is called taught and made known by the Teacher; the remaining people stand in the position of letter-carriers. How? Just as, having read a document given by a king, whatever work they do, that work, whether done or caused to be done by anyone whatsoever, is said to be caused to be done by the king. For the perfectly Self-awakened One is like a great king. The three Canons of the word of the Buddha are like a royal document. The giving of the method-openings in the three Canons is like the giving of the document; the teaching and making known to others by the four assemblies, having learnt the word of the Buddha by their own power, is like the carrying out of the respective works after having read the document. Therein, just as the work, whether done or caused to be done by anyone whatsoever after having read the document, is caused to be done by the king alone, just so the Teaching, whether taught or made known by anyone whatsoever, should be understood as taught and made known by the Teacher. The remainder is of manifest meaning everywhere.

Commentary on the Chapter on a Single Person.

14.

The Chapter on the Foremost

1.

The First Chapter on the Foremost

Explanation of the Term "Foremost"

188. In the Foremost sections, in the first of the first chapter, "this is the foremost" means this is the highest. And here this word "agga" is seen in the senses of beginning, point, portion, and foremost. For in such passages as "From this day forth, my dear doorkeeper, I close the door to the Jains and female Jains" and so on, it is seen in the sense of beginning. In such passages as "One might touch that fingertip by that very fingertip, the top of sugarcane, the tip of bamboo" and so on, in the sense of point. In such passages as "The sour portion or the sweet portion or the bitter portion, I allow, monks, let him distribute by the dwelling allocation or by the residential cell allocation" and so on, in the sense of portion. "As far as there are beings, monks, whether footless or etc. The Tathāgata is declared the foremost among them" and so on, in the sense of foremost. That same word here is applicable both in the sense of point and in the sense of foremost. For those elders are the foremost in the sense of being the ultimate point in their own respective positions, and also in the sense of being the most excellent. Therefore "this is the foremost" means this is the ultimate point, this is the most excellent - this is the meaning here. The same method applies in all the discourses.

And this designation as foremost is obtained by four reasons: from a circumstantial arising, from an approach, from habitual practice, and from superiority of qualities. Therein, a certain elder obtains the foremost position by one reason, a certain one by two, a certain one by three, a certain one by all four, like the Venerable Elder Sāriputta. For he obtained the foremost position by great wisdom from a circumstantial arising and also from an approach and so on. How? For on one occasion the Teacher, dwelling at the great monastery of Jetavana, having displayed the Twin Miracle for the crushing of the sectarians at the foot of the Kaṇḍamba tree, reflecting "Where indeed did the former Buddhas enter the rains retreat after performing the Twin Miracle?" having known "In the Tāvatiṃsa realm," having shown two footsteps at intervals, with the third step he appeared in the Tāvatiṃsa realm. Sakka, the king of gods, having seen the Blessed One, having risen from the Paṇḍukambala stone, went out to meet him together with the host of gods. The gods thought - "Sakka, the king of gods, surrounded by the host of gods, having sat down on the Paṇḍukambala stone sixty yojanas in length, experiences success. From the time the Buddhas have sat down, it is not possible for another to place even a hand here." The Teacher too, seated there, having known the disposition of their minds, like a great rag-robe wearer with a plain stool, having spread over the entire Paṇḍukambala stone, sat down. But while thus sitting down, it should not be considered that he made his own body large and created it so, or that he made the Paṇḍukambala stone small. For the domain of the Buddha is incomprehensible. But having thus sat down, making his mother a bodily witness, he taught the Canon of the Higher Teaching to the deities of the ten-thousand world-systems: "wholesome mental states, unwholesome mental states, indeterminate mental states."

At the place of the miracle too, the entire assembly extending twelve yojanas, having approached the Elder Anuruddha, asked "Where, venerable sir, has the One of Ten Powers gone?" He has gone to the Tāvatiṃsa realm, having entered the rains retreat on the Paṇḍukambala stone, to teach the higher teaching. Venerable sir, we shall not go without seeing the Teacher. When will the Teacher come? Do you know the time of the Teacher's coming? Place the burden upon the Elder Mahāmoggallāna; he, having gone to the presence of the Buddha, will bring the message. But does the elder not have the power to go there? He does, but let those who are distinguished see the distinction - thus he said. The great multitude, having approached the Elder Mahāmoggallāna, requested him to take the Teacher's message and come back. The elder, while the great multitude was looking on, having dived into the earth, having gone through the interior of Sineru, having paid homage to the Teacher, said - "Venerable sir, the great multitude wishes to see you and desires to know the day of your coming." If so, tell him "After three months from now, you shall see me at the gate of the city of Saṅkassa." The elder, having brought the Blessed One's message, told the great multitude. The great multitude set up camp right there for three months and dwelt. Cūḷa Anāthapiṇḍika provided rice gruel and meals for the assembly of twelve yojanas for three months.

The Teacher too, having taught the seven books, showed his deportment for the purpose of coming to the human world. Sakka, the king of gods, having addressed Vissakamma, commanded him to construct steps for the purpose of the Tathāgata's descent. He, having constructed on one side steps made of gold and on the other side steps made of silver, created in the middle steps made of precious stones. The Teacher, having stood on the steps made of precious stones, determined: "Let the great multitude see me." By his own power alone, he also determined: "Let the great multitude see the great hell of Avīci." And having known that a sense of urgency had arisen in them through the vision of hell, he showed them the heavenly world. Then, as he was descending, the Great Brahmā held an umbrella, Sakka the king of gods took the bowl, Suyāma the king of gods fanned a divine horse-tail fan, and Pañcasikha the gandhabba young god, having tuned the yellow beluva-wood lute with an even fifty tunings, playing it, descended in front. At the time of the Buddha's setting foot on the earth, the great multitude stood saying "I shall pay homage first, I shall pay homage first." But together with the Blessed One's stepping upon the great earth, neither the great multitude nor the eighty great disciples achieved the first homage; only the General of the Teaching, the Elder Sāriputta himself, achieved it.

Then the Teacher, amidst the assembly of twelve yojanas, began the fivefold question beginning with worldlings, thinking "Let them know the power of the Elder's wisdom." Thinking "First the mundane public will discern it," he asked a question concerning worldlings. Whoever discerned it, they answered it. Secondly, having gone beyond the domain of worldlings, he asked a question on the path of stream-entry. The worldlings were silent; only the stream-enterers answered. Then, having gone beyond the domain of the stream-enterers, he asked a question on the path of once-returning. The stream-enterers were silent; only the once-returners answered. Having gone beyond their domain too, he asked a question on the path of non-returning. The once-returners were silent; only the non-returners answered. Having gone beyond their domain too, he asked a question on the path of arahantship. The non-returners were silent; only the Worthy Ones answered. Then, beginning from the lowest level, he asked each well-known disciple in turn; they, standing in their own respective domains of analytical knowledge, answered. Then he asked Mahāmoggallāna; the remaining disciples were silent; only the Elder himself answered. Having gone beyond his domain too, he asked a question in the domain of the Elder Sāriputta. Mahāmoggallāna was silent; only the Elder Sāriputta himself answered. Having gone beyond the Elder's domain too, he asked a question in the domain of a Buddha. The General of the Teaching, even while adverting, was unable to see it; looking here and there in the four directions - east, west, north, south - and the four intermediate directions, he was unable to discern the basis for the arising of the question.

The Teacher, having known the Elder's state of distress, thinking "Sāriputta is struggling; I shall show him the opening of the method," having said "Wait, Sāriputta," having explained that it was in the domain of a Buddha, saying "This question is not in your domain; this is the domain of the Buddhas, the omniscient, the glorious ones," he said "Do you see this as what has come to be, Sāriputta?" The Elder, having known "The Blessed One is telling me about the discernment of the body consisting of the four great elements," said "It is understood, Blessed One; it is understood, Fortunate One." At this point this discussion arose - "Of great wisdom indeed, friend, is the Elder Sāriputta, in that he spoke on a question unknown to all, and standing on the method given by the Buddhas, he spoke on a question in the domain of a Buddha. Thus the power of the Elder's wisdom, having submerged all the space covered by the reputation of the Buddhas, has gone beyond it." Thus, for now, the Elder obtained the foremost position through great wisdom by way of the circumstantial arising.

How by way of approach? For on account of this very occasion the Teacher said: Sāriputta is not wise only now; in the past too, having gone forth in the going forth of sages for five hundred births, he was of great wisdom -

Thus, cultivating the going forth, on one occasion he was born in a brahmin family in Bārāṇasī. Having learnt the three Vedas, not seeing any substance therein, he produced the thought "It is fitting to go forth and seek a teaching of liberation." At that time the Bodhisatta too, having been born in a wealthy brahmin family of the northern region in the Kāsi country, following the course of growth, having learnt the crafts, having seen the danger in sensual pleasures and the benefit in renunciation, having abandoned the household life, having entered the Himalayas, having performed the preliminary work on a circular meditation object, having produced the five direct knowledges and the eight meditative attainments, subsisting on forest roots and fruits, dwells in the Himalayan region. That young man too, having gone out, went forth in his very presence. The retinue became great - about five hundred sages.

Then his chief pupil, having taken a portion of the assembly, went to the path of humans for the purpose of partaking of salt and sour things. At that time the Bodhisatta died in that very Himalayan region. At the very time of his death, the pupils, having assembled together, asked him: "Has any distinction been attained by you?" The Bodhisatta, having said "There is nothing," was reborn in the Radiant Brahma world without having fallen away from meditative absorption. Although he was an obtainer of the plane of nothingness, for Bodhisattas there is no conception in the immaterial-sphere of existence. Why? Because it is an impossibility. Thus, even though being an obtainer of immaterial meditative attainments, he was reborn in the fine-material-sphere of existence. His pupils too, thinking "The teacher said 'There is nothing'; his death was vain," did not make any honour and respect for him. Then that chief pupil, having come when the rains residence had passed, asked "Where is the teacher?" He has died. Did you ask the teacher about the virtues he had attained? Yes, we asked. What did he say? There is nothing. We too, thinking "There are no virtues attained by the teacher," did not make any honour and respect for him. You do not know the meaning of what was said; the teacher was an obtainer of the plane of nothingness.

Then they did not believe the discourse of the chief pupil. He, even though speaking again and again, was not able to make them believe. Then the Bodhisatta, reflecting "The blindly foolish great multitude does not accept the discourse of my chief pupil; I shall make this reason manifest," having descended from the Brahma world, standing at the top of the hermitage grounds, gone into the sky itself, having praised the power of wisdom of the chief pupil, spoke this verse -

Having thus convinced the group of sages, the Bodhisatta went to the Brahma world itself. The remaining group of sages too, not having fallen away from meditative absorption, having died, were born heading for the Brahma world. Therein, the Bodhisatta attained omniscience, the chief pupil was born as the Elder Sāriputta, the remaining sages were born as the Buddha's assembly. Thus it should be understood that even in the past, Sāriputta was of great wisdom itself, able to know the meaning in detail of what was spoken in brief.

And making this same fivefold worldling question the occasion -

He related this Jātaka too. Its meaning should be understood by the very method stated in the former Jātaka.

And furthermore, making this same fivefold worldling question the occasion -

He related this Anaṅgaṇa Jātaka. And here, the teacher, while dying, when asked by his pupils, said "neither percipient nor non-percipient." The remainder should be understood by the method already stated.

And furthermore, making this same fivefold worldling question the occasion -

He related this Candābha Jātaka. Here too, the teacher, while dying, when asked by his pupils, with reference to "the white kasiṇa is called the radiance of the moon, the yellow kasiṇa is called the radiance of the sun; whoever stands fast in both of these with wisdom, enters, plunges in, he, with the second meditative absorption without applied thought, becomes one who reaches the radiant realm; such am I" - said "the radiance of the moon, the radiance of the sun." The remainder should be understood by the former method.

And making this same fivefold worldling question the occasion -

He also related this Sarabha Jātaka in the Thirteenth Chapter. Now these five Jātakas were all spoken by the Teacher solely for the purpose of making manifest the power of wisdom of the Elder Sāriputta, the Generalissimo of the Teaching, saying "In the past too, my son knows in detail the meaning of what was spoken in brief." Thus the Elder obtained the foremost position through great wisdom by way of tradition as well.

How is it by habitual practice? This, it is said, was the habitual practice of the elder: when speaking the Teaching in the midst of the fourfold assembly, he speaks without letting go of the four truths. Thus by habitual practice too the elder obtained the foremost position through great wisdom.

How is it by superiority of virtues? For setting aside the One of Ten Powers, there is no other disciple whatsoever equal to the General of the Teaching in great wisdom. Thus by superiority of virtues too the elder obtained the foremost position through great wisdom.

And just as the Elder Sāriputta, so too the Elder Mahāmoggallāna obtained the foremost position by all four of these reasons. How? For the elder, being of great supernormal power and of great might, tamed even a king of serpents like Nandopananda. Thus, for now, he obtained it from a circumstantial arising. But he was not of great supernormal power and of great might only now; in the past too, having gone forth in the going forth of sages for five hundred births, he was of great supernormal power and of great might.

Thus he obtained it also from scriptural authority. And this was the habitual practice of the elder: having gone to hell, by his own supernormal power, for the purpose of generating comfort for the beings in hell, having determined coolness, having created a lotus the size of a wheel, having sat down on the lotus pericarp, he speaks a talk on the Teaching; having gone to the world of the gods, having made the assembly of gods understand the destination of actions, he speaks a discourse on the truths. Thus he obtained it by habitual practice. And setting aside the Perfectly Self-awakened One, there is no other disciple of great supernormal power and of great might like Mahāmoggallāna. Thus he obtained it by superiority of virtues.

And just as he, so too the Elder Mahākassapa obtained the foremost position by all these same reasons. How? For the Perfectly Self-awakened One, having gone out to meet the elder a distance of three leagues, having given full ordination with three exhortations, exchanged his robe and gave it to him. At that time the great earth, making the water its boundary, trembled; in the midst of the public, the elder's reputation spread over and went forth. Thus he obtained it from a circumstantial arising. And he was not one who practises the ascetic practices only now; in the past too, having gone forth in the going forth of sages for five hundred births, he was indeed one who practises the ascetic practices.

Thus he obtained it also from scriptural authority. And this was the habitual practice of the elder: having gone into the midst of the fourfold assembly, when speaking the Teaching, he speaks without abandoning the ten topics of discussion. Thus he obtained it by habitual practice. And setting aside the Perfectly Self-awakened One, there is no other disciple equal to Mahākassapa in the thirteen virtues of ascetic practice. Thus he obtained it by superiority of virtues. By this very procedure it is fitting to proclaim the virtues of those respective elders according to what they obtained.

For by virtue of their qualities alone, the Perfectly Self-awakened One, just as a king, a universal monarch, having attained the sovereignty in the interior of the world-circle by the power of the wheel treasure, does not become one living at ease thinking "What is to be attained has been attained by me; what need have I now of being looked upon by the public?" but enjoys the very sovereignty, and from time to time, having sat down at the place of judgement, restrains those who should be restrained, encourages those who should be encouraged, and establishes in their respective positions those who are fit to be established in their respective positions - just so, the King of the Teaching too, having attained the sovereignty of the Teaching by the power of the omniscient knowledge attained at the great terrace of enlightenment, without falling into living at ease thinking "What need have I now of looking upon the world? I shall enjoy the unsurpassed happiness of fruition attainment," seated on the excellent Buddha-seat prepared in the midst of the fourfold assembly, having emitted the divine voice endowed with eight factors, while teaching the Teaching, having restrained by threatening with the fear of the realms of misery - as if casting into the foot of Sineru - persons of dark character who are fit to be restrained, having encouraged - as if lifting up and causing to sit at the highest point of existence - persons of good character who are fit to be encouraged, establishing in their respective positions disciples such as the Elder Aññāsikoṇḍañña and others who are fit to be established in their respective positions by virtue of their own true qualities alone, said beginning with "This is the foremost, monks, of my disciples who are monks of long standing, namely Aññāsikoṇḍañña."

The Story of the Elder Aññāsikoṇḍañña

Therein, the term "foremost" has a meaning already stated. "Of long standing" means of those who know the nights. For setting aside the Perfectly Self-awakened One, there is no other disciple who has gone forth earlier than the Elder Aññāsikoṇḍañña; thus, from the time of going forth, the elder knows the nights for a long time - thus he is "of long standing." Because he was the very first to have penetrated the Teaching, from the long time since he penetrated the Teaching, he knows that night - thus too he is "of long standing." Furthermore, for those who have eliminated the mental corruptions, the determination of nights and days is obvious; and this one was the first to have eliminated the mental corruptions - thus too, among the disciples of long standing, this one alone is the foremost, the first in the series, the best. Therefore it was said - "Of long standing, namely Aññāsikoṇḍañña."

And here "yadidaṃ" is an indeclinable particle; considering the elder, its meaning is "who is this"; considering the word "foremost," its meaning is "which is this." "Aññāsikoṇḍañña" means Koṇḍañña who has known, Koṇḍañña who has penetrated. Therefore he said - "Koṇḍañña has indeed understood, Koṇḍañña has indeed understood." Thus indeed the Venerable Koṇḍañña came to have the name 'Aññāsikoṇḍañña.'

But this elder - in the time of which Buddha did he make his prior aspiration and resolution, when did he go forth, when did he first attain the Teaching, when was he placed in the particular position - by this method the question-procedure should be understood in all the foremost positions.

Therein, for this elder first, in the question-procedure, this is the progressive discourse - At the summit of a hundred thousand cosmic cycles from now, a Buddha named Padumuttara arose in the world. When he, having penetrated the knowledge of omniscience, was rising from the great seat of enlightenment, as soon as he raised his foot to place it on the great earth, a great lotus flower rose up for the purpose of receiving his foot. Its outer petals were ninety cubits, the filaments were thirty cubits, the pericarp was twelve cubits, and the place where the foot was established was eleven cubits. Now that Blessed One's body was fifty-eight cubits in height. When his right foot was being established on the pericarp of the lotus, pollen the size of a great gourd, having risen up, descended scattering over his body. At the time of placing the left foot too, a lotus of just such a form, having risen up, received his foot. From that too, having risen up, pollen of the same measure as stated scattered over his body. But overcoming that pollen, the radiance of that Blessed One's body, having issued forth, like a stream of liquid gold released from a mechanical pipe, made a single radiance over an area of twelve yojanas all around. At the time of lifting the foot for the third time, the lotus that had first risen up disappeared, and another new lotus rose up for the purpose of receiving his foot. By this very procedure, wherever he wished to go, there too a great lotus rose up. Therefore his name was "Padumuttara, the Perfectly Self-awakened One."

Thus that Blessed One, having arisen in the world, attended by a hundred thousand monks, walking for almsfood in villages, market towns, and royal cities for the purpose of supporting the public, arrived at the city of Haṃsavatī. Having heard of his arrival, his father, the great king, went out to meet him. The Teacher spoke a talk on the Teaching to him. At the conclusion of the teaching, some became stream-enterers, some once-returners, some non-returners, some attained arahantship. The king, having invited the One of Ten Powers for the morrow, on the following day, having had the time announced, gave a great gift at his own dwelling to the Blessed One attended by a hundred thousand monks. The Teacher, having given thanksgiving for the meal, went to the monastery itself. By that same procedure, on the following day the citizens, on the following day the king - thus they gave gifts for a long duration.

At that time, this elder was born in a very wealthy householder's family in the city of Haṃsavatī. One day, at the time of the Buddhas' teaching of the Teaching, 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, he went together with that great multitude to the place of teaching the Teaching. And at that time, the Blessed One Padumuttara established a certain monk who had first penetrated the Teaching in his own Dispensation in the foremost position. That son of good family, having heard that reason, thought "Great indeed is this monk! Setting aside the Buddha, it is said, there is no one who has penetrated the Teaching earlier than this one. Oh, may I too in the future become able to be the first to penetrate the Teaching in the Dispensation of a Buddha!" Having thought thus, at the conclusion of the teaching, having approached the Blessed One, he invited him saying "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 Buddhas 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 given to the Blessed One attended by a hundred thousand monks 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, having placed cloths from Vaṅga sufficient for the three robes at the feet of the Tathāgata, he thought - "I am not practising for the sake of an insignificant position; I am practising aspiring to a great position. But it is not possible to aspire to that position of rank having given a gift for just one day" - "Having given a great gift for seven days in succession, I shall aspire." He, having given a great gift 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 at the feet of the Buddhas, having clothed the hundred thousand monks with the three robes, having approached the Tathāgata, having said "Venerable sir, that monk who was established by you in the foremost position at the summit 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, be able to penetrate the Teaching first," having placed his head at the feet of the Teacher, he lay down.

The Teacher, having heard his words, reflecting "A great aspiration has been made by this son of good family; will this aspiration of his succeed or not?" having sent forth the knowledge of future events and considering, saw "It will succeed." For when the Buddhas reflect referring to the past or the future or the present, there is no obstruction whatsoever; whether the past or the future even within the interval of many hundreds of thousands of crores of cosmic cycles, or the present even within the interval of a thousand world-systems, it is dependent solely upon adverting, dependent solely upon attention. Thus with irreversible knowledge that Blessed One saw this - "In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise in the world; at that time this one's aspiration will succeed." Then he said to him thus - "Hey, son of good family, in the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise in the world; you, at the conclusion of his first teaching of the Teaching, the Discourse on the Setting in Motion of the Wheel of the Teaching with Three Rounds, will become established in the fruition of stream-entry accomplished with a thousand methods, together with eighteen crores of brahmā gods."

Thus the Teacher, having declared that son of good family, having taught eighty-four thousand aggregates of the Teaching, attained final Nibbāna through the Nibbāna element without residue of clinging. The body of that one who had attained final Nibbāna was one solid mass like a mass of gold, and they made the bodily relic shrine seven yojanas in its height. The bricks were made of gold; they used yellow orpiment and red arsenic to serve the function of clay, and oil to serve the function of water. During the time when the Buddhas are living, the bodily radiance pervades twelve yojanas; but for those who have attained final Nibbāna, rays issuing forth from them covered a hundred yojanas all around.

This millionaire, having surrounded the bodily relic shrine of the Buddhas, had things worth a thousand jewels made. On the day of the establishment of the shrine, he had a jewel house built inside the shrine. He, having done great wholesome deeds consisting of giving and so on for a hundred thousand years, having passed away from there, was reborn in the celestial city. While he was still wandering among gods and humans, ninety-one thousand cosmic cycles, nine hundred cosmic cycles, and nine cosmic cycles passed. After the elapse of that much time, at the summit of ninety-one cosmic cycles from now, this son of good family was reborn in a householder's home in a village near the gate of the city of Bandhumatī. His name was Mahākāla, and his younger brother was named Cūḷakāla.

At that time, the Bodhisatta Vipassī, having passed away from the Tusita city, was reborn in the womb of the queen-consort of King Bandhumā in the city of Bandhumatī. Gradually having attained omniscience, being requested by the Great Brahmā for the purpose of teaching the Teaching, having thought "To whom indeed should I first teach the Teaching?" having seen his own younger brother, the prince named Khaṇḍa, and Tissa the son of the royal chaplain, as "able to penetrate the Teaching first," thinking "I shall teach them the Teaching and also show kindness to my father," having come through the sky itself from the seat of enlightenment, having descended in the Khema Deer Park, having had them summoned, he taught the Teaching. At the conclusion of the teaching, those two people together with eighty-four thousand living beings became established in the fruition of arahantship.

Then also eighty-four thousand sons of good family who had gone forth following the Bodhisatta, having heard that news, having come to the Teacher's presence, having heard the teaching of the Teaching, became established in the fruition of arahantship. The Teacher established the Elder Khaṇḍa right there in the position of chief disciple, and the Elder Tissa in the position of second disciple. The king too, having heard that news, having gone to the park thinking "I shall see my son," having heard the teaching of the Teaching, having established himself in the three refuges, having invited the Teacher for the morrow, having paid respect, having circumambulated him keeping him on his right, departed.

He, having gone to the excellent mansion, having sat down, thought - "My eldest son, having gone forth, has become a Buddha; my second son is my chief disciple; the son of the royal chaplain is the second disciple. And these remaining monks, even in the time of lay life, went about surrounding my son alone; these are my burden both formerly and now; I myself shall attend upon them with the four requisites; I shall not give others the opportunity." Having had an acacia-wood wall built on both sides from the monastery gateway up to the king's palace gate, having had it screened with cloths, having had a canopy of various flower garlands made above, decorated with golden stars, the size of hanging palm-tree trunks, having had the ground below spread with decorated carpets, having had full pitchers placed in the flower gardens on both sides within, and having had flowers placed among the scents and scents among the flowers for the purpose of perfuming the entire path, he had the time announced to the Blessed One. The Blessed One, surrounded by the Community of monks, went within the curtains to the king's palace, and having done the meal duty, returned to the monastery. No one else was able even to see him, how much less to give almsfood or to make an offering.

The citizens thought - "Today it has been seven years and seven months more since the Teacher arose in the world, and we are not able even to see him, how much less to give almsfood, or to make an offering, or to hear the Teaching. The king, having cherished the thought 'The Buddha is mine alone, the Teaching is mine, the Community is mine,' attends upon him himself. And the Teacher, arising, has arisen for the welfare of the world with its gods, not for the welfare of the king alone. For it is not that hell is hot only for the king, and like a blue lotus grove for others. Therefore let us speak thus to the king: 'If he gives us the Teacher, that is wholesome. If he does not give, having fought together with the king, having taken the Community, let us make meritorious deeds such as giving. But it is not possible to do this with citizens alone; let us take even one leading man'" - having approached the general and having reported that matter to him, "Master, will you be on our side, or on the king's?" they said. He said - "I am on your side, but however the first day should be given to me." They accepted.

He, having approached the king, said "The citizens, Sire, are angry with you." For what purpose, dear? It is said that you alone attend upon the Teacher, and we do not obtain him. If even now they obtain him, they will not be angry. Not obtaining him, they are willing to fight together with you, Sire. Let me fight, dear; I shall not give up the Community of monks. Sire, your servants say they will fight together with you; whom will you take to fight with? Are you not the general? Without the citizens I am not able, Sire. Then the king, having known "The citizens are powerful, and the general too is on their side," said "Let them give me the Community of monks for another seven years and seven months more." The citizens did not accept. The king, having reduced thus - "six years, five years" - requested another seven days. The citizens, thinking "It is not fitting now to act too harshly with the king," consented. The king, having distributed the gift-giving that had been prepared for seven years and seven months more over just seven days, having given gifts for six days without anyone seeing at all, on the seventh day, having summoned the citizens, said "Will you be able, dear sons, to give such a gift?" They too, having said "Was it not in dependence on us alone that this arose for your majesty?" said "We shall be able." The king, wiping his tears with the back of his hand, having paid homage to the Blessed One, said "Venerable sir, I thought that I would attend upon six million eight hundred thousand monks with the four requisites for life, without making it a burden for anyone else. Now it has been permitted by me to the citizens; for the citizens are angry with the Blessed One, saying 'We do not get to give gifts.' From tomorrow onwards, show favour to them," he said.

Then on the second day, the general gave a great gift. Thereupon the citizens, having made honour and respect surpassing the honour made by the king, gave gifts. By this very same procedure, when the turn had gone in succession through the whole city, the residents of the village outside the city-gates prepared honour and respect. The householder Mahākāla said to Cūḷakāla - "The honour and respect for the One of Ten Powers reaches us tomorrow; what honour shall we make?" You yourself know, brother. If you do as I prefer, in our fields measuring sixteen karīsas there are rice plants that have taken grain. Let us split open the ripening young rice, take it, and have it cooked in a manner befitting the Buddhas. When it is done thus, there is no benefit to anyone; therefore this does not please me. If you do not do thus, I am entitled to claim my own property - having divided the field measuring sixteen karīsas in the middle, having set a boundary at the eight-karīsa area, having split open the ripening young rice, having taken it, having had it cooked in unmixed milk, having added the four sweets, he gave it to the Community headed by the Buddha. Indeed, for the householder, whatever place was taken from by splitting open the grain was filled again. At the time of flattened rice he gave what is called the first-fruits of flattened rice; together with the villagers he gave what is called the first-fruits of the crop; at the reaping, the first-fruits of the reaping; at the sheaf-making, the first-fruits of the sheaves; at the bundling and so on, the first-fruits of the bundles, the first-fruits of the threshing floor, the first-fruits of the threshing-floor produce, the first-fruits of the granary. Thus from one crop alone he gave the gift of the first-fruits on nine occasions. That crop too was surplus, accomplished with industriousness.

As long as the Buddha lasted and as long as the Community lasted, having performed good deeds by this very same procedure, having passed away from there, having been reborn in the heavenly world, wandering in the round of rebirths among gods and humans, having experienced success for ninety-one cosmic cycles, at the time of our Teacher's arising in the world, he was reborn in a wealthy brahmin family in the brahmin village of Doṇavatthu, not far from the city of Kapilavatthu. On his name-giving day they gave him the name "the young man Koṇḍañña." He, following the course of growth, having learnt the three Vedas, reached mastery of the science of bodily characteristics. At that time our Bodhisatta, having passed away from the Tusita realm, was reborn in the city of Kapilavatthu. On his name-giving day, having clothed one hundred and eight brahmins with new garments, having given them milk-rice with little water to drink, having selected eight persons from among them, having caused them to sit down on the great terrace, having laid the adorned and prepared Bodhisatta down on a fine cloth pad, they brought him to their presence for the purpose of discerning the characteristics. The brahmin seated in the front seat, having looked at the bodily achievement of the great man, raised two fingers. Thus in succession seven persons raised them. But the most junior of all of them was the young man Koṇḍañña; he, having looked at the Bodhisatta's achievement of excellent characteristics, raised only one finger, saying "There is no reason for remaining in the midst of a household; certainly this one will become a Buddha, one who removes the veil." But the other seven persons said "If he will dwell in a household, he will become a king, a universal monarch. If he will go forth, he will become a Buddha" - having seen two destinations, they raised two fingers. But this Koṇḍañña, a being in his last existence who had formed an aspiration, having surpassed the other seven persons by wisdom, saw only one destination - "For one endowed with these characteristics there is no such thing as remaining in the midst of a household; without doubt he will become a Buddha" - therefore he raised one finger. Then the brahmins, having gone to their own homes, addressed their sons - "Dear sons, we are old; whether or not we shall be able to honour the son of the Great King Suddhodana when he has attained omniscience. You, when that prince has attained omniscience, should go forth in his Dispensation."

The Great King Suddhodana too, beginning with nurses, providing care for the Bodhisatta, raised the Bodhisatta to maturity. The Great Being too, having come of age, having experienced success like a god, when his knowledge was fully matured, having seen the danger in sensual pleasures and the benefit in renunciation, on the day of the birth of Prince Rāhula, with Channa as companion, having mounted Kaṇḍaka, through the door opened by the deities, having gone forth in the great renunciation, by that very portion of the night having crossed over three kingdoms, having gone forth on the bank of the river Anomā, at the very moment of taking the banner of arahantship brought by the Great Brahmā Ghaṭikāra, like an elder of sixty rains retreats, with an inspiring deportment having reached Rājagaha, having walked for almsfood there, having eaten his almsfood in the shade of Mount Paṇḍava, even though being invited with the sovereignty by the King of Magadha, having rejected that, gradually having gone to Uruvelā, having given rise to the thought "Delightful indeed is this piece of land; this is indeed suitable for a son of good family desirous of striving, for striving," having directed his mind towards striving, he took up abode there.

At that time the other seven brahmins had gone according to their actions, but the youngest of all, the young man Koṇḍañña, the discerner of characteristics, was healthy. He, having heard "The great man has gone forth," having approached the sons of those brahmins, spoke thus - "Prince Siddhattha, it is said, has gone forth. He will without doubt become a Buddha. If your fathers were healthy, they would have gone out today and gone forth. If you too wish, come, let us go forth after that great man." They were all unable to be of one desire. Three persons did not go forth; making the brahmin Koṇḍañña the eldest, the other four went forth. These five, having gone forth, walking for almsfood in villages, market towns, and royal cities, went to the presence of the Bodhisatta. They, for six years, while the Bodhisatta was making the great striving, attending upon the Great Being thinking "Now he will become a Buddha, now he will become a Buddha," were his intimate associates. But when the Bodhisatta, even though spending the time with a single sesame seed, a single rice grain, and so on, having known the absence of penetration of the noble Teaching through the performance of austerities, took gross food, then they departed and went to Isipatana.

Then the Bodhisatta, having restored the fullness of skin, flesh, and blood through the use of gross food, on the full moon day of Vesākha, having eaten the excellent food given by Sujātā, having cast the golden dish against the stream of the river, having made the determination "Today I shall become a Buddha," in the evening time, being praised by the serpent king Kāḷa with many hundreds of praises, having ascended the great seat of enlightenment, at the immovable spot, facing the eastern world-system, having sat down cross-legged, having determined upon energy endowed with four factors, while the sun was still remaining, having scattered the forces of Māra, in the first watch having recollected past lives, in the middle watch having purified the divine eye, immediately after the break of dawn having brought down knowledge into dependent origination, contemplating the round of the mode of dependent conditions in forward and reverse order, having penetrated the knowledge of omniscience, not shared with others, penetrated by all Buddhas, he spent seven days right there in the fruition attainment having Nibbāna as its object.

By this very means, having dwelt for seven weeks at the seat of enlightenment, having eaten the honey-cake food at the foot of the rājāyatana tree, having come again to the foot of the goatherd's banyan tree, seated there, having reviewed the profundity of the Teaching, when his mind inclined to living at ease, being requested by the Great Brahmā, surveying the world with the Buddha-eye, having seen beings distinguished as those with sharp faculties and so on, having given his acknowledgment to the Great Brahmā for the teaching of the Teaching, having known the deceased state of Āḷāra and Udaka, reflecting "To whom indeed should I first teach the Teaching?" reflecting again "The group of five monks have been of great service to me, they who attended on me when I was resolute in striving. What if I were to first teach the Teaching to the group of five monks" - he gave rise to this thought. But this was entirely merely a reflection of all Buddhas; apart from the brahmin Koṇḍañña, there was no one else whatsoever able to penetrate the Teaching first. He too, for this very purpose, performed the preparatory action for a hundred thousand cosmic cycles, and gave the gift of the first-fruits of the crop on nine occasions to the Community of monks headed by the Buddha.

Then the Teacher, having taken his bowl and robes, gradually having gone to Isipatana, approached the group of five monks. They, having seen the Tathāgata coming, were not able to abide by their own agreement. One received the bowl and robes, one prepared a seat, one provided water for washing the feet, one washed his feet, one stood fanning with a fan. Thus when they had shown their duty and were seated near him, having made the Elder Koṇḍañña a bodily witness, the Teacher began the unsurpassed Discourse on the Setting in Motion of the Wheel of the Teaching with three rounds. The human assembly consisted of only five persons; the assembly of gods was unlimited. At the conclusion of the teaching, the Elder Koṇḍañña became established in the fruition of stream-entry together with eighteen crores of great brahmā gods. Then the Teacher, addressing the elder thus: "He who first understood the Teaching brought forth by me through a hundred hardships - this one is named Aññāsikoṇḍañña," said "Koṇḍañña has indeed understood, Koṇḍañña has indeed understood." That itself became his name. Therefore it was said - "Thus indeed the Venerable Koṇḍañña came to have the name 'Aññāsikoṇḍañña.'"

Thus the elder became established in the fruition of stream-entry on the full moon of Āsāḷha; the Elder Bhaddiya on the first day of the fortnight; the Elder Vappa on the second day of the fortnight; the Elder Mahānāma on the third day of the fortnight; the Elder Assaji became established in the fruition of stream-entry on the fourth of the fortnight. But on the fifth of the fortnight, at the conclusion of the teaching of the Discourse on the Characteristic of Non-self, all of them became established in arahantship.

Now at that time there were six Worthy Ones in the world. From then on, the Teacher, having brought the great multitude down to the noble plane - the fifty-five men headed by the young man Yasa, about thirty of the Bhadda group in the cotton-tree jungle thicket, about a thousand former matted-hair ascetics on the flat rock at Gayāsīsa - and having established eleven myriads headed by Bimbisāra in the fruition of stream-entry and one myriad in the Triple Refuge, having made the Dispensation flourish and bear fruit on the surface of Jambudīpa, making the whole circle of Jambudīpa radiant with orange robes and with the coming and going of sages, on one occasion, having reached the great monastery of Jetavana, dwelling there, having gone to the excellent Buddha-seat that was prepared in the midst of the community of monks, while teaching the Teaching, in order to show "Among the monks who first penetrated the Teaching, my son Koṇḍañña is the foremost," he established him in the foremost position.

The elder too, having seen the two chief disciples showing him respect, wishing to depart from the presence of the Buddhas, having seen "The young man Puṇṇa, having gone forth, will become the foremost teacher of the Teaching in the Dispensation," having gone to the brahmin village of Doṇavatthu, having given the going forth to his own nephew, the young man Puṇṇa, having made him a pupil of the Buddhas, thinking "This one will dwell in the presence of the Buddhas," himself having approached the One of Ten Powers, having obtained permission from the Blessed One saying "Venerable sir, a lodging at the edge of a village is not suitable for me; I am not able to dwell in a crowded place; I shall go and dwell at the Chaddanta lake," having risen from his seat, having paid homage to the Teacher, having gone to the Chaddanta lake, in dependence on the Chaddanta elephant clan, having spent twelve years, right there he attained final Nibbāna through the Nibbāna element without residue of clinging.

The Story of the Elders Sāriputta and Moggallāna

189-190. In the second and third, "of those with great wisdom" means of those endowed with great wisdom. "Of those possessing supernormal power" means of those accomplished with supernormal power. "Sāriputta" and "Moggallāna" are the names of those elders.

For these too, in the question-procedure, this is the progressive discourse - At the summit of an incalculable period of cosmic cycles plus a hundred thousand cosmic cycles from now, Sāriputta was reborn in a wealthy brahmin family; by name he was the young man Sarada. Moggallāna was reborn in a very wealthy householder family; by name he was the householder Sirivaḍḍhana. They both were companions who had played together in the dust since childhood. The young man Sarada, after his father's passing, having come into possession of the great wealth belonging to the family, one day, having gone to a private place, thought - "I know only the individual existence in this world, not the individual existence in the world beyond. And for beings who have been born, death is indeed certain; it is fitting for me, having gone forth in a going forth, to undertake the search for the teaching of liberation." He, having approached his companion, said - "My dear Sirivaḍḍhana, having gone forth, I shall seek the teaching of liberation. Will you be able to go forth together with me?" "I shall not be able, my dear; you yourself go forth." He thought - "There is no one who, going to the world beyond, has gone taking companions or relatives and friends; what is done by oneself belongs to oneself alone." Then, having had the jewel storehouse opened, having given a great gift to the poor, the destitute, the paupers, and the beggars, having entered the foot of a mountain, he went forth in the going forth of sages. Those who went forth following him, one, two, three, and so on, were matted-hair ascetics numbering about seventy-four thousand. He, having produced the five direct knowledges and the eight meditative attainments, taught those matted-hair ascetics too the preliminary work on the circular meditation object. They too all produced the five direct knowledges and the eight meditative attainments.

At that time, a Buddha named Anomadassī arose in the world. The city was named Candavatī, the father was a warrior named Yasavanta, the mother was a queen named Yasodharā, the Bodhi tree was an ajjuna tree, the Elder Nisabha and the Elder Anoma were the two chief disciples, the attendant was the Elder Varuṇa, Sundarā and Sumanā were the two chief female disciples, the life span was a hundred thousand years, the body was fifty-eight cubits in height, the bodily radiance pervaded twelve yojanas, and he had a retinue of a hundred thousand monks.

Then one day, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world, having seen the ascetic Sarada, "Today, by reason of my going to the presence of the ascetic Sarada, there will be a great teaching of the Teaching, and he will aspire to the position of chief disciple, his friend the householder Sirivaḍḍhana to the position of second disciple, and at the conclusion of the teaching his retinue of seventy-four thousand matted-hair ascetics will attain arahantship; it is fitting for me to go there" - having taken his own bowl and robes, without addressing anyone else, like a lion becoming a solitary wanderer, when the pupils of the ascetic Sarada had gone for the purpose of gathering fruits, thinking "Let him know my state of Buddhahood," while the ascetic Sarada was watching, having descended from the sky, he stood firm on the earth. The ascetic Sarada, having seen both the majestic power of the Buddha and the accomplishment of his body, having considered the texts on the marks, "One endowed with these marks, if dwelling in the midst of 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 person 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 Sarada too, having taken a seat befitting himself, sat down to one side.

At that time, seventy-four thousand matted-hair ascetics, having taken increasingly superior and nourishing various fruits, having arrived at the teacher's presence, having looked 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." "Dear ones, what are you saying? Do you wish to make Mount Sineru, sixty-eight hundred thousand yojanas in height, equal to a mustard seed? Do not make a comparison of me with an omniscient Buddha, dear children." Then those hermits, thinking "If this were an insignificant being, our teacher would not bring such a comparison; how great indeed is this person!" all fell at his feet and paid homage with their heads.

Then the teacher said to them - "Dear ones, we have no gift befitting the Buddhas, and the Teacher has come here at the time for the alms round; we shall give a gift according to our strength. Whatever superior various fruits there are, bring them." 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 his hands washed, while the Teacher was seated, having summoned all the pupils, he sat speaking memorable talk in the Teacher's presence. The Teacher thought "Let the two chief disciples come together with the Community of monks." They, having known the Teacher's mind, attended by a retinue of a hundred thousand who had eliminated the mental corruptions, having come and having paid homage to the Teacher, stood to one side.

Then the ascetic Sarada 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 Buddha. Bring flowers endowed with beauty and fragrance from the foot of the mountain." The time of telling is like an obsession, but the domain of those possessing supernormal power is incomprehensible - in just a moment those hermits, having brought flowers endowed with beauty and fragrance, prepared a flower seat measuring one yojana for the Buddha. For the two 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 Sarada, 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."

When the Teacher had thus sat down, the two chief disciples and the remaining monks sat down on their own respective seats. The ascetic Sarada, having taken a great flower umbrella, stood holding it over the Tathāgata's head. The Teacher, thinking "May this honour of the matted-hair ascetics be of great fruit," entered upon the attainment of cessation. Having known the state of the Teacher having entered upon the attainment, the two chief disciples too and the remaining monks too entered upon the attainment. While the Tathāgata sat having entered upon the attainment of 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 Sarada, without even going on the alms round, just in the manner of holding the flower umbrella, spent the seven days in rapture and happiness.

The Teacher, having emerged from cessation, addressed the Elder Nisabha, the chief disciple, seated on the right side - "Nisabha, give the thanksgiving for the flower seat on behalf of the ascetics who made the honour." The Elder, with a satisfied mind like a great warrior who has obtained great gain from a wheel-turning monarch, standing in the knowledge of the perfections of a disciple, began the thanksgiving for the flower seat. At the conclusion of his teaching, he addressed the second disciple - "You too, teach the Teaching." The Elder Anoma, having contemplated the three Canons of the Buddha's teaching, spoke the Teaching. Through the teaching of the two disciples, there was no full realisation for even one. Then the Teacher, standing in the immeasurable domain of a Buddha, began the teaching of the Teaching. At the conclusion of the teaching, setting aside the ascetic Sarada, all seventy-four thousand matted-hair ascetics attained arahantship. The Teacher stretched out his hand saying "Come, monks." At that very moment their hair and beards disappeared, and the eight requisites were as if fastened upon their bodies.

Why did the ascetic Sarada not attain arahantship? Because of his distracted mind. It is said that from the very time he began to hear the teaching of the chief disciple who, having sat down on the second seat of the Buddhas, was teaching the Teaching standing in the knowledge of the perfections of a disciple, the thought arose: "Oh, may I too in the future obtain the charge obtained by this very 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 seated on the seat next to yours, what is his name in your Dispensation?" "Continuing to turn the wheel of the Teaching set in motion by me, having reached the summit of the knowledge of the perfections of a disciple, having penetrated the sixteen wisdoms and standing firm, this one is the chief disciple in my Dispensation, named the Elder Nisabha." "Venerable sir, this honour that was made by me holding the flower umbrella for seven days - by the fruit of this I do not aspire to any position of Sakka or position of Brahmā; but in the future, may I be a chief disciple of a Buddha, like this Elder Nisabha" - thus he made the aspiration.

The Teacher, thinking "Will this man's aspiration succeed indeed?" having sent forth the knowledge of future events and looking, having passed beyond an incalculable period exceeding a hundred thousand cosmic cycles, saw that it would succeed. Having seen, he said to the ascetic Sarada - "This aspiration of yours will not be in vain. But in the future, having passed beyond an incalculable period exceeding a hundred thousand cosmic cycles, a Buddha named Gotama will arise in the world. His mother will be a queen named Mahāmāyā, his father a king named Suddhodana, his son named Rāhula, his attendant named Ānanda, the second disciple named Moggallāna; but you will be his chief disciple, the General of the Teaching, named Sāriputta." Having thus given the prediction to the ascetic, having spoken a talk on the Teaching, attended by the community of monks, he plunged into the sky.

The ascetic Sarada too, having gone to the presence of the elder monks who were his pupils, sent a message to his friend the householder Sirivaḍḍhana - "Venerable sirs, tell my friend: 'By your friend, the ascetic Sarada, at the feet of the Buddha Anomadassī, the position of chief disciple in the Dispensation of the Buddha Gotama who will arise in the future has been aspired to. You should aspire to the position of second disciple.'" And having said thus, having gone by one side even before the elders, he stood at the door of Sirivaḍḍha's dwelling.

Sirivaḍḍhana, saying "At long last indeed my noble master has come," having caused him to sit on a seat, himself seated on a low seat, asked: "But your assembly of pupils, venerable sir, is not to be seen?" "Yes, my dear, the Buddha named Anomadassī came to our hermitage. We made an offering to him by our own means. The Teacher taught the Teaching to all. At the conclusion of the teaching, setting me aside, the rest, having attained arahantship, went forth." "Why did you not go forth?" "I, having seen the Teacher's chief disciple, the Elder Nisabha, aspired to the position of chief disciple in the Dispensation of a Buddha named Gotama who will arise in the future. You too should aspire to the position of second disciple in his Dispensation." "I have no acquaintance with Buddhas, venerable sir." "Let the speaking with Buddhas be my burden. You prepare a great offering."

Sirivaḍḍhana, having heard the words of the ascetic Sarada, having had a place measuring eight karīsas by the royal measure at the door of his own dwelling made level, having had sand scattered, having scattered flowers with parched grain as the fifth, having had a pavilion built with a roof of blue water-lilies, having prepared a seat for the Buddha, having had seats arranged for the remaining monks as well, having prepared a great honour and respect, gave the signal to the ascetic Sarada for the purpose of inviting the Buddhas. The ascetic, having heard his words, having taken the community of monks headed by the Buddha, went to his dwelling. Sirivaḍḍhana, having gone out to meet him, having taken the bowl from the hand of the Tathāgata, having ushered him into the pavilion, having given water for the offering to the community of monks headed by the Buddha seated on the prepared seats, having served them with superior food, at the conclusion of the meal, having covered the community of monks headed by the Buddha with very precious cloths, said: "Venerable sir, this effort is not for the sake of a trifling position. Show compassion in just this manner for seven days." The Teacher accepted. He, having carried on the great giving for seven days in just that manner, having paid homage to the Blessed One, standing with joined palms raised, said - "Venerable sir, my friend the ascetic Sarada aspired 'May I be the chief disciple of whatever Teacher,' and I too would be the second disciple of that very same Teacher."

The Teacher, having looked into the future, having seen that his aspiration would succeed, declared - "You, having passed beyond an incalculable period exceeding a hundred thousand cosmic cycles from now, will become the second disciple of the Buddha Gotama." Having heard the declaration of the Buddhas, Sirivaḍḍhana was joyful and delighted. The Teacher too, having given the thanksgiving for the meal, together with his retinue went to the monastery itself. Sirivaḍḍhana, from then on, having performed good deeds for as long as life lasted, in his second existence was reborn in the sensual-sphere heavenly world. The ascetic Sarada, having developed the four divine abidings, was reborn in the Brahma world.

Thenceforth the intervening actions of both of them have not been told. But even before the arising of our Buddha, the ascetic Sarada took conception in the womb of the brahmin woman Sārī in Upatissa Village, not far from the city of Rājagaha. And on that very same day, his friend too took conception in the womb of the brahmin woman Moggallī in Kolita Village, not far from Rājagaha itself. It is said that both those families, up to the seventh generation, were bound and connected as friends. They gave pregnancy care to both of them on the very same day. After the elapse of ten months, even for those who were born, sixty-six nurses attended upon them. On the name-giving day, because the son of the brahmin woman Sārī was the son of the foremost family in Upatissa Village, they gave him the name Upatissa; because the other was the son of the foremost family in Kolita Village, they gave him the name Kolita. Both of them, following the course of growth, went to the far shore of all crafts.

When the young man Upatissa went to the river or to the park or to the mountain for the purpose of sport, five hundred golden palanquins were his retinue; for the young man Kolita, five hundred chariots yoked with thoroughbreds. Both persons had retinues of five hundred young men each. And in Rājagaha there was annually a mountain-top festival; for both of them they set up a couch in the very same place. Both, having sat down together, watching the festival, laughed at places for laughter, were moved at places for spiritual urgency, and gave gifts at places fitting for giving gifts. For them, in this very manner, one day while watching the festival, because of the maturity of their knowledge, there was neither laughter at places for laughter, nor spiritual urgency at places for spiritual urgency, nor giving of gifts at places fitting for giving gifts, as on previous days. Both persons thought thus - "What is there here to be looked at? All these, not having reached a hundred years, will go to the state of non-existence. It is fitting for us to seek a teaching of liberation" - having taken this as their object, they sat.

Then Kolita said to Upatissa - "My dear Upatissa, you are not joyful and delighted as on other days; you are of a displeased disposition. What has been observed by you?" "My dear Kolita, there is no substance in looking at these; this is pointless. It is fitting to seek a teaching of liberation for oneself" - thinking this, I am sitting. But why are you displeased? He too said the same thing. Then Upatissa, having known his oneness of intention with himself, said this to him - "It has been well thought by both of us. But for those seeking a teaching of liberation, it is fitting to obtain a single going forth. In whose presence shall we go forth?"

Now at that time the wandering ascetic Sañcaya was dwelling at Rājagaha together with a great assembly of wandering ascetics. They, thinking "We shall go forth in his presence," went forth in the presence of Sañcaya together with five hundred young men. From the time of their going forth, Sañcaya attained surpassing gain, the highest fame. They, within just a few days, having mastered the entire doctrine of Sañcaya, asked "Teacher, is what you know just this much, or is there something further?" Sañcaya said "This much only; all has been known by you." They, having heard his talk, thought - "This being so, the abiding by the holy life in his presence is useless. We went forth to seek the teaching of liberation, but that cannot be produced in his presence. Great indeed is the Indian subcontinent; wandering through villages, market towns, and royal cities, we shall surely find some teacher who teaches the way of liberation." Thenceforth, wherever they hear "There are wise ascetics and brahmins," having gone there and there, they hold discussions on questions. Others are not able to answer the questions asked by them, but they answer the questions of those others. Thus, having traversed the whole of the Indian subcontinent, having turned back and having come to their own place, they made an agreement: "My dear Kolita, whichever of us first attains the Deathless, let him inform the other."

At that time our Teacher, having attained the first highest enlightenment, the one who had set in motion the excellent wheel of the Teaching, had gradually arrived at Rājagaha. Then, at the time when it was said "Sixty-one Worthy Ones have arisen in the world," among the monks who had been sent off saying "Wander, monks, on a journey for the welfare of many people" for the purpose of making known the virtues of the Triple Gem, the Elder Assaji, who was one of the group of five, having turned back, came to Rājagaha itself. On the following day, right early, having taken his bowl and robe, he entered Rājagaha for almsfood.

At that time the wandering ascetic Upatissa, right early, having done the meal duty, while going to the wandering ascetics' park, having seen the Elder, thought - "Never before have I seen one gone forth of such a kind. Those who in the world are Worthy Ones or have attained the path of arahantship, this one is a certain one of those monks. What if I were to approach this monk and ask a question - 'With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?'" Then this occurred to him - "It is not the right time to ask this monk a question; he has entered the inhabited area and is walking for almsfood. What if I were to follow behind this monk, the path known by those who seek." He, having seen the Elder who had received almsfood going to a certain place, and having known his wish to sit down, having prepared his own wandering ascetic's small chair, gave it. At the conclusion of the meal too, he gave him water from his own water jug.

Having thus performed the duties to a teacher, having made a sweet friendly welcome with the Elder who had finished his meal, he asked "Your faculties are indeed very clear, friend, your complexion is pure and bright. With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?" The Elder said "There is, friend, the Great Ascetic, a Sakyan son who has gone forth from the Sakyan clan; with reference to that Blessed One I have gone forth, and that Blessed One is my Teacher, and I approve of the Teaching of that very Blessed One." Then he asked him "What does the venerable one's Teacher assert, what does he proclaim?" The Elder thought - "These wandering ascetics are indeed opponents of the Dispensation; I shall show the profundity of this Dispensation." Showing his own junior status, he said - "I indeed, friend, am new, recently gone forth, newly come to this Teaching and discipline; I am not yet able to teach the Teaching in detail." The wandering ascetic, having thought "I am named Upatissa; you speak according to your ability, whether little or much; to penetrate that by a hundred methods, by a thousand methods, is my burden," said -

When this was said, the Elder spoke the verse "Whatever phenomena arise from a cause." The wandering ascetic, having heard just the first pair of terms, became established in the path of stream-entry accomplished with a thousand methods. The other pair of terms was concluded at the time of becoming a stream-enterer.

He, having become a stream-enterer, when the higher distinctions did not occur, having considered "There will be a reason for this," said to the Elder - "Venerable sir, do not extend the teaching of the Teaching further; let it be just this much. Where does our Teacher dwell?" "In the Bamboo Grove, wandering ascetic." "Venerable sir, you go ahead. I have one friend. And an agreement was made between us: 'Whoever first attains the Deathless, let him inform the other.' I, having fulfilled that promise, having taken my friend, shall come to the Teacher's presence by the very path you have gone." Having fallen at the Elder's feet with the fivefold prostration, having circumambulated three times, having seen the Elder off, he went towards the wandering ascetics' park.

The wandering ascetic Kolita, having seen him coming from afar, thinking "Today my friend's features are not as on other days; surely the Deathless must have been attained by him," asked about the attainment of the Deathless. He, having acknowledged to him "Yes, friend, the Deathless has been attained," spoke that very same verse. At the conclusion of the verse, Kolita, having become established in the fruition of stream-entry, said - "Where, indeed, my dear, does the Teacher dwell?" "At the Bamboo Grove, indeed, my dear, he dwells; thus it was told to us by our teacher, the Elder Assaji." "If so, my dear, let us go; we shall see the Teacher." Now the Elder Sāriputta was indeed always one who venerated his teachers; therefore he said thus to his friend, the young man Kolita - "My dear, we shall tell the Deathless attained by us to our teacher, the wandering ascetic Sañcaya as well. If he understands, he will penetrate it; if he does not penetrate it, having believed us, he will go to the Teacher's presence; having heard the teaching of the Buddhas, he will achieve the penetration of the path and fruition."

Then both of them went to the presence of Sañcaya and said: "Teacher, what are you doing? A Buddha has arisen in the world, well proclaimed is the Teaching, the Community is practising well. Let us go; we shall see the One of Ten Powers." He, saying "What are you saying, dear ones?" having tried to prevent them, explained to them only the attainment of the highest gain and the highest fame. They said: "May such dwelling as pupils always be ours; but as for you, whether you go or do not go, that is for you to know." Sañcaya, having known "These, knowing this much, will not heed my word," said: "Go, dear ones; I am not able to dwell as a pupil in old age." They, being unable to convince him by many reasons, taking the people who were following their exhortation, went to the Bamboo Grove. Then of their five hundred pupils, two hundred and fifty turned back, and two hundred and fifty went together with them.

The Teacher, teaching the Teaching in the midst of the fourfold assembly, having seen them from afar, addressed the monks - "These two friends are coming, monks, Kolita and Upatissa; this will be my pair of disciples, the foremost, the auspicious pair." Then he increased the teaching of the Teaching according to the temperament of their assembly. Setting aside the two chief disciples, all those two hundred and fifty wandering ascetics attained arahantship. The Teacher stretched out his hand saying "Come, monks." The hair and beards of all disappeared; a bowl and robes created by supernormal power became connected to their bodies. For the two chief disciples too, a bowl and robes created by supernormal power came, but the function of the three higher paths was not finished. Why? Because of the greatness of the knowledge of the perfections of a disciple.

Then the Venerable Mahāmoggallāna, on the seventh day from the day of going forth, practising the ascetic duty in dependence on the village of Kallavāla in the country of Magadha, when sloth and torpor came upon him, being stirred by the Teacher, having dispelled sloth and torpor, while listening to the element meditation subject given by the Tathāgata, having completed the function of the three higher paths, reached the summit of the knowledge of the perfections of a disciple. The Elder Sāriputta too, having passed a fortnight from the day of going forth, dwelling together with the Teacher in dependence on that very Rājagaha at the Boar's Cave, when the Discourse on the Discernment of Feeling was being taught to his nephew, the wandering ascetic Dīghanakha, having sent forth knowledge in accordance with the discourse, like one consuming a meal prepared for another, reached the summit of the knowledge of the perfections of a disciple. But his nephew, at the conclusion of the teaching, became established in the fruition of stream-entry. Thus for both great disciples, while the Tathāgata was dwelling at Rājagaha itself, the function of the knowledge of the perfections of a disciple reached its summit. But at a later time, the Teacher, while dwelling at Jeta's Grove, saying "Of those with great wisdom, that is to say Sāriputta; of those possessing supernormal power, that is to say Mahāmoggallāna," established both great disciples in their particular positions.

The Story of the Elder Mahākassapa

191. In the fourth, "of those who inculcate the austere practices" - here, "shaken off" should be known, "advocate of austere practices" should be known, "ascetic qualities" should be known, and "ascetic practices" should be known. Therein, "shaken off" means either a person whose mental defilements are shaken off, or a quality that shakes off mental defilements.

"Advocate of austere practices" - here, however, there is one who is shaken off but not an advocate of austere practices; there is one who is not shaken off but is an advocate of austere practices; there is one who is neither shaken off nor an advocate of austere practices; there is one who is both shaken off and an advocate of austere practices. Therein, whoever by means of the ascetic practices has shaken off his own mental defilements, but does not exhort or instruct others in the ascetic practices, like the Elder Bākula - this one is shaken off but not an advocate of austere practices. As he said - "That is, the Venerable Bākula is shaken off but not an advocate of austere practices." But whoever by means of the ascetic practices has not shaken off his own mental defilements, but only exhorts and instructs others in the ascetic practices, like the Elder Upananda - this one is not shaken off but is an advocate of austere practices. As he said - "That is, the Venerable Upananda is not shaken off but is an advocate of austere practices." But whoever has failed in both, like Lāḷudāyī - this one is neither shaken off nor an advocate of austere practices. As he said - "That is, the Venerable Lāḷudāyī is neither shaken off nor an advocate of austere practices." But whoever is accomplished in both, like the Venerable Elder Mahākassapa - this one is both shaken off and an advocate of austere practices. As he said - "That is, the Venerable Mahākassapa is both shaken off and an advocate of austere practices."

"Ascetic qualities should be known" - fewness of wishes, contentment, detachment, solitude, and having just this much as one's aim - these five qualities that are the retinue of the volition of the ascetic practices are called ascetic qualities because of the statement "in dependence on fewness of wishes alone" and so on. Therein, fewness of wishes and contentment are non-greed; detachment and solitude fall within two qualities, namely non-greed and non-delusion; having just this much as one's aim is knowledge itself. Therein, by non-greed one shakes off greed regarding the things to be rejected, and by non-delusion one shakes off the delusion that conceals the danger in those very things. By non-greed one shakes off the pursuit of sensual happiness that proceeds by way of indulging in what is permitted, and by non-delusion one shakes off the pursuit of self-mortification that proceeds by way of excessive detachment in the ascetic practices. Therefore these qualities should be known as ascetic qualities.

"Ascetic practices should be known" - thirteen ascetic practices should be known: the rag-robe wearer's practice, etc. the sitter's practice.

"Of those who inculcate the austere practices, that is to say, Mahākassapa" - however many inculcate the austere practices, among all of them this Elder Mahākassapa is the foremost - he established him in the foremost position. "Mahākassapa" - with reference to Uruveḷakassapa, Nadīkassapa, Gayākassapa, Kumārakassapa, and the lesser and minor elders, this one is great; therefore he is called "Mahākassapa."

In this question-procedure too, this is the progressive discourse - In the past, it is said, at the summit of a hundred thousand cosmic cycles, a Teacher named Padumuttara arose in the world. While he was dwelling in the secure deer-park near the city of Haṃsavatī, a householder named Vedeha, possessing wealth of eighty million, having eaten excellent food right early, having determined the Observance factors, having taken scents, flowers and so on, having gone to the monastery, having venerated and paid homage to the Teacher, sat down to one side. And at that moment, the Teacher established the Elder Mahānisabha, the third disciple, in the foremost position, saying "This is the foremost, monks, of my disciples who are monks who advocate ascetic practices, that is to say, Nisabha." The lay follower, having heard that, pleased, at the conclusion of the Dhamma talk, when the great assembly had risen and gone, having paid homage to the Teacher, said "Venerable sir, please accept almsfood from me tomorrow." "The community of monks is large, lay follower." "How many is the Blessed One?" "One hundred and sixty-eight thousand monks." "Venerable sir, without leaving behind even a single novice in the monastery, please accept the almsfood." The Blessed One consented by silence. The lay follower, having learned of the Teacher's acceptance, having gone home, having prepared a great gift, on the following day announced the time to the Teacher. The Teacher, having taken his bowl and robe, surrounded by the community of monks, having gone to the lay follower's house, seated on the prepared seat, at the conclusion of the water of dedication, receiving rice gruel and so on, made the participation in the meal. The lay follower too sat down near the Teacher.

In the meantime, the Elder Mahānisabha, walking for almsfood, entered that very street. The lay follower, having seen him, having risen and gone, having paid homage to the elder, said "Give me your bowl, venerable sir." The elder gave the bowl. "Venerable sir, enter right here; the Teacher too is seated in the house." "It will not be proper, lay follower." The lay follower, having taken the elder's bowl, having filled it with almsfood, having brought it out, gave it to him. Then, having followed after the elder and having returned, having sat down near the Teacher, he said thus - "Venerable sir, the Elder Mahānisabha, even when told 'The Teacher is seated in the house,' did not wish to enter. Is there indeed a virtue in him exceeding your virtues?" And for Buddhas there is no such thing as stinginess regarding praise. Then the Teacher said thus - "Lay follower, we sit in the house waiting for almsfood; that monk does not sit thus looking out for almsfood. We dwell in a lodging near a village; he dwells only in the forest. We dwell under shelter; he dwells only in the open air. Thus this and this is his virtue" - he spoke as if filling the great ocean. The lay follower, like a lamp already burning that has been sprinkled with oil, having become even more devoted, thought - "What need have I of any other achievement? In the future, in the presence of a Buddha, I shall make an aspiration for the state of being foremost among those who advocate ascetic practices."

He again invited the Teacher and, by that very same procedure, having given a great gift for seven days, on the seventh day having given the three robes to the great community of monks headed by the Buddha, having lain down at the feet of the Teacher, said thus - "Whatever friendly bodily action, friendly verbal action, friendly mental action has been present in me while giving gifts for seven days, venerable sir - by this I do not aspire for any other heavenly achievement or the achievement of Sakka, Māra, or Brahmā; but may this action of mine be a pledge for the state of being foremost among the bearers of the thirteen ascetic practices, for the purpose of attaining the position next to that attained by the Elder Mahānisabha, in the presence of a Buddha in the future." The Teacher, looking to see "A great position has been aspired to by this one; will it succeed indeed, or not?" having seen that it would succeed, said - "An agreeable position has been aspired to by you. In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; you will be his third disciple, the Elder Mahākassapa by name." Having heard that, the lay follower, thinking "For Buddhas there is no such thing as two words," regarded that achievement as if it were to be attained the very next day. He, having given gifts of various kinds for as long as life lasted, having kept morality, having done various kinds of good deeds, having deceased there, was reborn in heaven.

From then on, experiencing achievement among gods and humans, ninety-one cosmic cycles from now, when the perfectly Self-awakened One Vipassī was dwelling in dependence on Bandhumatī in the deer-park called Khema, having fallen away from the heavenly world, he was reborn in a certain impoverished brahmin family. And at that time the Blessed One Vipassī taught the Teaching every seventh year, and there was a great commotion. Throughout the whole of Jambudīpa, deities announced "The Teacher will teach the Teaching." The brahmin heard that message. And he had one cloth for an inner robe, likewise the brahmin woman. But the outer robe for both of them was just one. Throughout the entire city he was known as "the one-cloth brahmin." When there was an assembly of brahmins for some business, having left the brahmin woman at home, he himself went. When there was an assembly of brahmin women, he himself stayed at home, and the brahmin woman, having put on that cloth, went. But on that day the brahmin said to the brahmin woman - "Dear madam, will you listen to the hearing of the Teaching at night or by day?" "We who are born as womankind are not able to listen at night; I shall listen by day" - having left the brahmin at home, having put on that cloth, having gone by day together with the female lay followers, having paid homage to the Teacher, having sat down to one side, having heard the Teaching, she came back together with the female lay followers. Then the brahmin, having left the brahmin woman at home, having put on that cloth, went to the monastery.

And at that time the Teacher, seated on the decorated pulpit in the midst of the assembly, having taken a decorated fan, as if bringing down the celestial river, as if making Sineru the churning-stick and churning the ocean, gave a talk on the Teaching. For the brahmin, seated at the edge of the assembly, listening to the Teaching, already in the first watch of the night, fivefold rapture arose, filling his entire body. He, having folded up the cloth he was wearing, thought "I shall give it to the One of Ten Powers." Stinginess arose in him, showing a thousand dangers. He thought "Both the brahmin woman and I have only one cloth between us, there is no other outer garment whatsoever, and without wearing one it is not possible to go about outside" - thus in every way he was unwilling to give. Then, when the first watch had passed, in the middle watch too rapture arose in the same way. Having thought in the same way, he was unwilling to give in the same way. Then, when the middle watch had passed, in the last watch too rapture arose in the same way. He, thinking "Let there be crossing over or let there be death, I shall find out later," having folded up the cloth, placed it at the feet of the Teacher. Then, having bent his left hand, having clapped three times with his right hand, he roared three times "I have won! I have won!"

And at that time King Bandhuma, seated behind the pulpit within the curtain, was listening to the Teaching. For a king, the sound "I have won" is disagreeable. He sent a man - "Go, ask him what he is saying." He, having gone, when asked by him, said - "Others, having mounted elephant vehicles and so on, having taken swords and shields and so on, conquer the enemy army - that victory is not wonderful. But I, like one splitting the head of a vicious bull coming from behind with a mallet and putting it to flight, having crushed the mind of stinginess, gave the cloth I was wearing to the One of Ten Powers. That stinginess of mine has been conquered." That man, having come, reported that incident to the king. The king said - "We, my good man, did not know what was suitable for the One of Ten Powers, but the brahmin knew" - and sent a pair of garments. Having seen that, the brahmin thought - "This one, while I was sitting silently, at first without giving anything, gave when I was speaking of the Teacher's virtues. What use is there for me of what has arisen dependent on the Teacher's virtues?" He gave that pair of garments too to the One of Ten Powers alone. The king too, having asked "What has the brahmin done?" and having heard "That pair of garments too was given by him to the Tathāgata alone," sent another two pairs of garments. He gave those too. The king sent another four, and thus up to thirty-two pairs of garments. Then the brahmin, thinking "This is becoming like an increasing acquisition," having taken two pairs of garments - one for his own use and one for the brahmin woman's - gave thirty pairs to the Tathāgata alone. And from then on he became an intimate of the Teacher.

Then one day, in the cold season, the king, having seen him listening to the Teaching in the presence of the Teacher, having given him his own red woollen blanket worth a hundred thousand that he was wearing, said - "From now on, having put this on, listen to the Teaching." He, having thought "What use is this woollen blanket to me, brought upon this foul body?" made it into a canopy over the Tathāgata's bed inside the perfumed chamber and went away. Then one day the king, having gone to the monastery right early, sat down in the presence of the Teacher inside the perfumed chamber. And at that time the six-coloured rays of the Buddha were striking against the woollen blanket, and the woollen blanket shone exceedingly. The king, looking, having recognised it, said - "Venerable sir, this is our woollen blanket, given by us to the one-cloth brahmin." "By you, great king, the brahmin was venerated; by the brahmin, we were venerated." The king, having become confident thinking "The brahmin knew what was fitting, not we," having made everything that was of benefit to people into groups of eight each, having given a gift called "the complete eightfold," established him in the position of royal chaplain. He too, thinking "Eight times eight is sixty-four," having had sixty-four ticket meals arranged, having given gifts for as long as he lived, having guarded morality, having passed away from there, was reborn in heaven.

Again, having passed away from there, in this cosmic cycle he was reborn in a householder's home in Bārāṇasī in the interval between two Buddhas, namely the Blessed One Koṇāgamana and Kassapa, the One of Ten Powers. He, following growth, living the household life, one day was walking about in the forest on a walk. And at that time an Individually Enlightened One, doing robe-making work on the riverbank, when the favourable wind was insufficient, began to fold it up and put it aside. He, having seen this, said "Why, venerable sir, are you folding it up and putting it aside?" The favourable wind is insufficient. Having given a cloth saying "Do it with this, venerable sir," he made the aspiration "In whatever place I am reborn, may there be no decline for me through anything."

Then at his house, while his wife was quarrelling with his sister, an Individually Enlightened One entered for almsfood. Then his sister, having given almsfood to the Individually Enlightened One, with reference to his wife, made the aspiration "May one avoid such a fool by a hundred yojanas." She, standing at the house-gate, having heard that, saying "Let him not eat the food given by this one," having taken the bowl, having thrown away the almsfood, having filled it with mud, gave it. The other one, having seen this, said "Foolish one, abuse me or strike me. But it is not proper to throw away the food from the bowl of such a one who has fulfilled his perfections over two incalculable aeons and to give mud." Then reflection arose in his wife. She, saying "Wait, venerable sir," having thrown away the mud, having washed the bowl, having rubbed it with scented powder, having filled it with the four sweets, having placed it shining with ghee of the colour of the interior of a lotus poured over the top in the hands of the Individually Enlightened One, made the aspiration "Just as this almsfood has become radiant, so may my body become radiant." The Individually Enlightened One, having given thanks, plunged into the sky. That husband and wife too, having done wholesome deeds as long as life lasted, having been reborn in heaven, again having passed away from there, the lay follower was reborn as the son of a millionaire of eighty crores' wealth in Bārāṇasī in the time of the perfectly Self-awakened One Kassapa, and the other was reborn as the daughter of just such a millionaire.

When he had come of age, they brought that very millionaire's daughter for him. Through the power of that action, the result of what was formerly not given, as soon as she had entered her husband's family, at the threshold, her entire body became foul-smelling like an opened toilet. The millionaire's son, having asked "Whose is this odour?" and having heard "The millionaire's daughter's," saying "Take her away," sent her to her family home in the very same manner she had been brought. She was sent back in this very manner at seven places.

And at that time Kassapa, the One of Ten Powers, attained final Nibbāna. They began building a shrine a yojana in height for him with solid bricks of red gold worth a hundred thousand each. While that shrine was being built, that millionaire's daughter thought - "I have been sent back at seven places; what is the use of my life?" Having had her own ornamental goods broken up, she had a golden brick made, a ratana in length, a span in width, and four finger-breadths in height. Then, having taken a lump of yellow orpiment and red arsenic, and taking eight bundles of waterlilies, she went to the place where the shrine was being built. And at that moment, one who was completing a row of bricks, having encircled it, was short by one joining brick. The millionaire's daughter said to the carpenter - "Place this brick here." Mother, you have come at a fortunate time; place it yourself. She, having ascended, having mixed the yellow orpiment and red arsenic with oil, having fixed the brick with that binding, having made an offering above with eight bundles of waterlilies, having paid homage, having made the aspiration "In whatever place I am reborn, may the fragrance of sandalwood waft from my body, and the fragrance of waterlilies from my mouth," having paid homage to the shrine, having circumambulated it, she departed.

Then at that very moment, mindfulness arose in the millionaire's son to whose house she had first been taken, concerning her. In the city too a festival had been proclaimed. He said to his attendants - "Is there a millionaire's daughter who was brought here at that time? Where is she?" "At her family home, master." "Bring her; we shall celebrate the festival." They, having gone, having paid homage to her, stood, and when asked by her "Why, dear ones, have you come?" they told her the news. "Dear ones, I have venerated the shrine with my ornamental goods; I have no ornaments." They, having gone, reported to the millionaire's son. "Bring her; we shall obtain adornments." They brought her. Together with her entering the house, the fragrance of sandalwood and the fragrance of blue waterlilies wafted throughout the entire house.

The merchant's son asked her "At first a bad smell wafted from your body, but now the fragrance of sandalwood wafts from your body, and the fragrance of waterlilies wafts from your mouth. What is this?" She reported her deed done from the beginning. The merchant's son, having become confident thinking "The Buddha's teaching is indeed leading to liberation," encircled the golden shrine of one yojana with a woollen mantle and decorated it here and there with golden lotuses the size of chariot wheels. Their pendants were twelve cubits long. He, having remained there as long as life lasted, having been reborn in heaven, having passed away from there, was reborn in a certain minister's family in a place one yojana distant from Bārāṇasī. The merchant's daughter too, having passed away from the heavenly world, was reborn as the eldest daughter in a royal family.

When they had come of age, a festival was proclaimed in the village where the young man lived. He said to his mother - "Give me a cloth, mother; I shall celebrate the festival." She took out a washed garment and gave it to him. "Mother, this is coarse; give me another." She took out another and gave it to him, but he rejected that too. She took out another and gave it to him, but he rejected that too. Then his mother said to him - "Dear son, in such a household as we were born into, we do not have the merit for obtaining anything finer than this." "Then I shall go to a place where it can be obtained, mother." "Son, I wish for you even the attainment of kingship in the city of Bārāṇasī this very day." He, having paid homage to his mother, said - "I am going, mother." "Go, dear son." Thus, it is said, this thought occurred to her - "Where will he go? He will sit down in this or that house here." But he, having gone out by the fixed course of merit, having gone to Bārāṇasī, covered himself up to the head and lay down on the auspicious stone slab in the park. And that was the seventh day since the king of Bārāṇasī had died.

The ministers, having performed the funeral rites for the king, sat down in the royal courtyard and consulted - "The king has only one daughter, there is no son; a kingdom without a king is not proper. Who shall be king?" Having consulted, they said "You be king, you be king." The chaplain said - "It is not proper to search extensively; let us send forth the state chariot." They yoked four Sindh horses of the colour of white water lilies, placed the fivefold royal regalia and the white umbrella on the chariot itself, sent forth the chariot, and had musical instruments played behind it. The chariot, having gone out through the eastern gate, headed towards the park. Some said "It goes towards the park out of familiarity; let us turn it back." The chaplain said "Do not turn it back." The chariot circumambulated the young man, and having become ready for mounting, stood still. The chaplain, having removed the corner of the covering cloth and examining the soles of his feet, having said "Let this island stand; this one is fit to exercise kingship over the four continents with their surrounding two thousand islands," had the musical instruments played three times, saying "Play the instruments again, play the instruments again."

Then the young man, having opened his face and looked, said "For what purpose have you come?" "Sire, the kingdom comes to you." "Where is the king?" "He has gone to divinity, my lord." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, Sire, there is no son." "I shall rule the kingdom." They at that very instant, having made a consecration pavilion, having adorned the princess with all ornaments, having brought her to the park, performed the consecration of the young man.

Then, to him whose consecration had been performed, they presented a cloth worth a thousand. He said "What is this, dear ones?" "A lower garment, Sire." "Is it not, dear ones, coarse? Is there nothing finer?" "Among cloths for human use, there is nothing finer than this, Sire." "Did your king wear such a thing?" "Yes, Sire." "Methinks your king was not meritorious. Bring a golden water-vessel; we shall obtain cloth." They brought a golden water-vessel. He, having risen, having washed his hands, having rinsed his face, having taken water with his hand, sprinkled it towards the eastern direction; at that very instant, having broken through the solid earth, eight wish-fulfilling trees arose. Again, having taken water, he sprinkled the four directions - south, west, and north; making eight in each direction, thirty-two wish-fulfilling trees arose. He, having put on one celestial cloth as a lower garment and having wrapped one as an upper garment, having said "Have the drum circulated thus: 'In the realm of King Nanda, let the women who spin thread not spin thread,'" having raised the parasol, decorated and prepared, mounted upon the excellent back of an elephant, having entered the city, having ascended the mansion, he enjoyed great prosperity.

Thus, as time went on, one day the queen, having seen the king's great prosperity, showed an expression of compassion, saying "Alas, what an austere ascetic!" And when asked "What is this, queen?" she said: "Exceedingly great, Sire, is your prosperity. In the past, having believed in the Buddhas, you performed good deeds; now do you not perform wholesome deeds as a condition for the future?" "To whom shall I give? There are no virtuous ones." "The Indian subcontinent is not empty of Worthy Ones, Sire. You just prepare the giving; I shall find the Worthy Ones," she said. The king on the following day had a gift prepared at the eastern gate. The queen, right early, having determined the Observance factors, on the upper storey of the mansion, facing east, having lain down on her chest, said "If there are Worthy Ones in this direction, let them come tomorrow and accept our almsfood." In that direction there were no Worthy Ones; they gave that offering to the poor and the beggars.

On the following day, having prepared a gift at the southern gate, she did likewise; on the following day, at the western gate. But on the day when it was prepared at the northern gate, when the queen had likewise invited, the eldest of the five hundred Individually Enlightened Ones, the sons of Padumavatī, dwelling in the Himalayas, the Individually Enlightened One Mahāpaduma, addressed his brothers - "Sirs, King Nanda invites you; consent to her invitation." They, having consented, on the following day, having washed their faces at Lake Anotatta, having come through space, descended at the northern gate. People, having gone, reported to the king: "Five hundred Individually Enlightened Ones have come, Sire." The king, having gone together with the queen, having paid homage, having taken their bowls, having led the Individually Enlightened Ones up to the mansion, having given them a gift there, at the conclusion of the meal, the king at the feet of the elder of the Community, the queen at the feet of the most junior of the Community, having prostrated, said "The noble ones will not be troubled by requisites, we shall not decline in merit; give us a promise to dwell here for as long as life lasts." Having made them give a promise, having provided a dwelling place in every way in the park - five hundred hermitages and five hundred walking paths - they made them dwell there.

Thus, as time went on, the king's borderland was in revolt. He, having exhorted the queen "I am going to appease the borderland; do not be negligent towards the Individually Enlightened Ones," departed. While he had not yet returned, the vital principles of the Individually Enlightened Ones were eliminated. The Individually Enlightened One Mahāpaduma, having played the sport of meditative absorption throughout the three watches of the night, at the break of dawn, having taken hold of the railing board, while standing right there, attained final Nibbāna through the Nibbāna element without residue of clinging. By this method the rest too - thus all attained final Nibbāna. On the following day, the queen, having had the sitting place of the Individually Enlightened Ones smeared with green, having scattered flowers, having offered incense, seated looking out for their coming; not seeing them come, she sent a man "Go, dear fellow, find out whether there is any illness among the noble ones." He, having gone, having opened the door of Mahāpaduma's hermitage, not seeing him there, having gone to the walking path, having seen him standing leaning against the railing board, having paid homage, said "It is time, venerable sir." What will a body that has attained final Nibbāna say? He, thinking "He is sleeping, methinks," having gone, having touched the back of his feet with his hand, having known the state of having attained final Nibbāna from the coolness and the stiffness of the feet, he went to the presence of the second, thus to the third - having known the state of having attained final Nibbāna of all, he went to the royal palace. When asked "Where, dear fellow, are the Individually Enlightened Ones?" he said "They have attained final Nibbāna, Queen." The queen, crying and weeping, having gone out, having gone there together with the citizens, having performed a worthy celebration, having performed the funeral rites for the Individually Enlightened Ones, having taken the relics, she established a shrine.

The king, having appeased the borderland, returned, and asked the queen who had come out to meet him - "Well, dear one, you were not negligent towards the Individually Enlightened Ones? Are the noble ones in good health?" They have attained final Nibbāna, Sire. The king thought - "Even for such wise ones death arises; from where is there release for us?" He, without going to the city, having entered the park itself, having summoned his eldest son, having handed over the kingship to him, himself went forth in the ascetic going forth. The queen too, thinking "When this one has gone forth, what shall I do?" went forth right there in the park. Both, having developed meditative absorption, having passed away from there, were reborn in the Brahma world.

While they were dwelling right there, our Teacher, having arisen in the world, having set in motion the excellent wheel of the Teaching, gradually entered Rājagaha. While the Teacher was dwelling there, this young man Pippali was born in the womb of the chief queen of the brahmin Kapila in the brahmin village of Mahātittha in the country of Magadha; this Bhaddā Kāpilānī was born in the womb of the chief queen of a brahmin of the Kosiya clan in the city of Sāgala in the country of Madda. As they were gradually growing up, when the young man Pippali's twentieth year and Bhaddā's sixteenth year had arrived, his mother and father, having looked at their son, pressed him exceedingly: "Dear son, you have come of age; the family lineage must be established." The young man said - "Do not speak such talk within my hearing. As long as you live, I shall look after you; after your passing, having gone out, I shall go forth." They, having let a few days pass, spoke again; he too rejected it in the same way. They spoke again; again too he rejected it. From then on, his mother spoke continuously without ceasing.

The young man, thinking "I shall convince my mother," having given a thousand gold coins of red gold, having had goldsmiths make one figure of a woman, at the conclusion of the work of polishing and rubbing and so on, having had it dressed in that red cloth, having had it adorned with flowers endowed with beauty and with various ornaments, having summoned his mother, said - "Mother, if I obtain such an object I shall live at home; if I do not obtain one, I shall not live at home." The wise brahmin woman thought - "My son is meritorious, one who has given gifts, one who has formed a resolution; when making merit he did not do so alone. Surely there will be a woman who has made merit together with him, a counterpart of the golden figure" - having summoned eight brahmins, having satisfied them with all desirable things, having placed the golden figure on a chariot, she dismissed them saying "Go, dear ones, wherever you see such a girl in a family equal to ours in birth, clan, and wealth, make this very golden figure a present and give it."

They, having set out thinking "This is indeed our task," having reflected "Where shall we go?" "The Madda country is indeed a place where beautiful women are produced; we shall go to the Madda country" - they went to the city of Sāgala in the Madda country. There, having placed that golden figure at the bathing ford, they sat down to one side. Then Bhaddā's nurse, having bathed Bhaddā, having adorned her, having caused her to sit in the royal bedchamber, coming to bathe, having seen that figure, with the perception "My master's daughter has come here," having threatened her, "You ill-mannered one, why have you come here?" having raised her palm in threat, she struck her on the side of the cheek saying "Go quickly." Her hand trembled as if struck against a stone. She, having stepped back, said "Having seen such a stiff, great-necked thing, I generated the perception 'my master's daughter'; for my master's daughter, this one is not even fit to receive her inner robe." Then those people, having surrounded her, asked "Is your master's daughter of such a form?" "What is this one? A hundredfold, a thousandfold more beautiful than this one is my mistress's daughter; when she is seated in a room twelve cubits wide, there is no need for a lamp; by the radiance of her body alone she dispels the darkness." "If so, come then" - having taken that hunchback, having placed the golden figure on the chariot, having stood at the door of the house of the brahmin of the Kosiya clan, they announced their arrival.

The brahmin, having extended a friendly welcome, asked "Where have you come from?" "From the house of the brahmin Kapila in the great ford village in the Magadha country." "Why have you come?" "For this reason." "Excellent, dear ones, the brahmin is of equal birth, clan, and wealth to ours; I shall give the girl" - he accepted the present. They sent a message to the brahmin Kapila: "A girl has been obtained; do what is to be done." Having heard that message, they informed the young man Pippali: "A girl has been obtained, it is said." The young man, thinking "I thought 'they will not obtain one,' yet these say 'obtained'; having become unconcerned, I shall send a letter" - having gone to a private place, he wrote a letter: "Let Bhaddā obtain a household life suitable to her own birth, clan, and wealth. I, having gone forth, shall go forth into the homeless life. Do not be remorseful afterwards." Bhaddā too, having heard "They wish to give me to so-and-so, it is said," having gone to a private place, wrote a letter: "Let the master's son obtain a household life suitable to his own birth, clan, and wealth. I, having gone forth, shall go forth into the homeless life. Do not be remorseful afterwards." Both letters met on the road. "Whose letter is this?" Sent by the young man Pippali to Bhaddā. "And this one, whose is it?" When it was said "Sent by Bhaddā to the young man Pippali," having read both, saying "See the deed of these youngsters," having torn them up, having thrown them away in the forest, having written a similar letter, they sent them from here and from there. Thus, even though they were unwilling, their meeting came about.

On that very day the young man, having taken a garland of flowers, placed it. Bhaddā too placed them in the middle of the bed. Having eaten their supper, both having come together thinking "We shall ascend the bed," the young man ascended the bed on the right side. Bhaddā, having ascended on the left side, said - "On whose side the flowers wither, we shall know that a mind of lust has arisen in that one; this garland of flowers should not be clung to." But they, out of fear of bodily contact with each other, spent the three watches of the night without falling into sleep, and during the day there was not even so much as a smile. They, unassociated with worldly pleasures, as long as their mother and father lived, did not administer the household, but when they had died, they administered it. Great was the young man's wealth - eighty-seven crores; the gold powder to be rubbed on the body and discarded on a single day was enough to obtain twelve Magadha measures by the Magadha measure. There were sixty great lakes fitted with machines, the farmland was twelve yojanas in extent, fourteen villages the size of Anurādhapura, fourteen elephant units, fourteen cavalry units, fourteen chariot units.

One day, having mounted a decorated horse, surrounded by a great crowd of people, having gone to the farmland, standing at the edge of the field, having seen crows and other birds pulling up earthworms and other creatures from the places broken by ploughs and eating them, he asked "Dear ones, what are these eating?" "Earthworms, lord." "To whom does the evil done by these belong?" "To you, lord." He thought - "If the evil done by these belongs to me, what will eighty-seven crores of wealth do for me, what use is the farmland of twelve yojanas, what use are the sixty lakes fitted with machines, what use are the fourteen villages? Having handed over all this to Bhaddā Kāpilānī, having gone forth, I shall go forth into homelessness."

Bhaddā Kāpilānī too, at that very moment, in the inner compound, having had three pots of sesame spread out, surrounded by nurses, seated, having seen crows eating the sesame insects, asked "Mothers, what are these eating?" "Insects, lady." "To whom does the unwholesome action belong?" "To you, lady." She thought - "It is proper for me to obtain a cloth of four cubits and a measure of cooked rice; but if the unwholesome action done by this many people belongs to me, surely even in a thousand existences it is not possible to raise one's head from the round of rebirths. As soon as the young master arrives, having handed over everything to him, having gone forth, I shall go forth into homelessness."

The young man, having come, having bathed, having ascended the mansion, sat down on a costly divan. Then they prepared food befitting a universal monarch for him. Both having eaten, when the attendants had departed, they went to a private place and sat down in a comfortable spot. Then the young man said to Bhaddā - "Dear Bhaddā, when you came to this house, how much wealth did you bring?" "Fifty-five thousand cartloads, lord." "All that, and whatever eighty-seven crores there are in this house, and the wealth consisting of the sixty lakes fitted with machines and so on, I hand over all of it to you alone." "But where are you going, lord?" "I shall go forth." "Lord, I too have been sitting looking out for just your arrival; I too shall go forth." For them the three existences appeared like a leaf-hut on fire. They, having had ochre-dyed robes and clay bowls brought from the market place, having shaved each other's hair, having said "Whatever Worthy Ones there are in the world, with reference to them is our going forth," having put the bowls into bags and having hung them on their shoulders, they descended from the mansion. Among the slaves or labourers in the house, no one recognised them.

Then, having gone out from the brahmin village, as they were going through the entrance of the slave village, the inhabitants of the slave village recognised them by their deportment and behaviour. They, weeping, having fallen at their feet, said "Why do you make us destitute, noble sirs?" "We, my good people, have gone forth thinking 'the three existences are like a blazing hermitage'; if we were to make each one of you a free person, even a hundred years would not suffice. You yourselves, having washed your own heads, becoming free persons, live on" - having said this, while they were still weeping, they departed. The elder, going ahead, having turned back and looking, thought - "This Bhaddā Kāpilānī, a woman worth the whole of Jambudīpa, comes behind me. There is indeed the possibility that someone might think thus: 'Even having gone forth, these are not able to be apart; they are acting unsuitably.' Or else someone, having corrupted his mind towards us, might become one who fills the realms of misery. It is fitting for me to leave her and go" - he produced this thought.

He, going ahead, having seen a crossroads, stood at its junction. Bhaddā too, having come and having paid homage, stood there. Then he said to him - "Dear Bhaddā, having seen such a woman coming behind me, having thought 'even having gone forth, these are not able to be apart,' the great multitude with a corrupted mind towards us might become ones who fill the realms of misery. At this crossroads, you take one path, I shall go by the other." "Yes, noble sir, for those gone forth, a woman is indeed a stain; they will see our fault, thinking 'even having gone forth, they are not apart'; you take one path, I, having taken one, shall be apart" - having circumambulated three times, having paid homage with the fivefold prostration at four places, having raised joined palms resplendent with the joining of ten fingernails, having said "The bond of friendship made over a course of a hundred thousand cosmic cycles is broken today," having said "You are of the right-hand nature, the right-hand path is fitting for you. We women are of the left-hand nature, the left-hand path is fitting for us" - having paid homage, she set out on the path. At the time of their parting, this great earth, as if saying "Though I am able to bear the world-encircling mountains and Mount Sineru, I am not able to bear your virtues," crying aloud, trembled; in the sky there occurred a sound like thunder; the world-encircling mountain resounded.

The Perfectly Self-awakened One, seated in the perfumed chamber at the great monastery in the Bamboo Grove, having heard the sound of the earthquake, reflecting "For whom indeed does the earth tremble?" - "The young man Pippali and Bhaddā Kāpilānī, with reference to me, having abandoned immeasurable success, have gone forth; at the place of their separation, by the power of the virtues of both, this earthquake has arisen; it is fitting for me too to give them support" - having come out from the perfumed chamber, having taken the bowl and robes by himself, without addressing anyone among the eighty great elders, having gone out to meet them a distance of three leagues, he sat down between Rājagaha and Nālandā at the foot of the Bahuputtaka banyan tree, folding his legs crosswise. But in sitting down, he did not sit like some ordinary wearer of rag-robes, but having assumed the appearance of a Buddha, emitting dense Buddha rays of eighty cubits, he sat down. Thus at that moment, the Buddha rays, of the size of leaf-sunshades, cart-wheels, pinnacled buildings and so on, quivering here and there, running about, as if producing the time of the rising of a thousand moons and a thousand suns, made that forest interior one radiance. With the splendour of the thirty-two marks of a great man, like the sky with a host of resplendent stars, like water with fully blossoming lotuses and water-lilies, the forest interior shone. The trunk of a banyan tree is white, its leaves are blue, and its ripe fruits are red. But on that day, the hundred-branched banyan tree was golden in colour.

The Elder Mahākassapa, thinking "This will be my Teacher; with reference to him I have gone forth," from the place where he saw him onwards, going ever more bowed down, having paid homage at three places, said "The Blessed One is my Teacher, venerable sir; I am his disciple. The Blessed One is my Teacher, venerable sir; I am his disciple." Then the Blessed One said to him - "Kassapa, if you were to make this act of humble reverence to the great earth, even it would not be able to bear it. The act of humble reverence made by you who knows thus the greatness of the Tathāgata's virtues is not able to stir even a hair of mine. Sit down, Kassapa, I shall give you the inheritance." Then the Blessed One gave him full ordination with three exhortations. Having given it, having departed from the foot of the Bahuputtaka banyan tree, having made the elder his attendant monk, he set out upon the road. The Teacher's body was variegated with the thirty-two marks of a great man; Mahākassapa's was adorned with seven marks of a great man. He, like a vessel bound behind a great golden ship, followed step by step after the Teacher. The Teacher, having gone a short distance along the road, having turned aside from the road, showed the indication of sitting down at the foot of a certain tree; the elder, having known "The Teacher wishes to sit down," having folded his own worn rag-robe double robe in four, prepared it.

The Teacher, having sat down on it, having touched the robe with his hand, said "This double robe made of rags is soft, Kassapa." The elder, having known "The Teacher is speaking of the softness of my double robe; he must wish to wear it," said "Let the Blessed One wear the double robe, venerable sir." "What will you wear, Kassapa?" "If I obtain your inner robe, I shall wear it, venerable sir." "But will you, Kassapa, be able to wear this rag robe worn out through use? For on the day this rag robe was taken by me, the great earth trembled, having made the water its boundary. This robe worn out through use by the Buddhas cannot be worn by one of insignificant virtue; it is fitting to be taken only by one who is competent, who is capable of fulfilling the practice, a rag-robe wearer by birth" - having said this, he exchanged robes with the elder.

Having thus made the exchange of robes, the Blessed One put on the robe that had been worn by the Elder, and the Elder put on the Teacher's robe. At that time, even this non-sentient great earth, as if saying "You have done what is difficult, venerable sir; never before has a robe worn by oneself been given to a disciple; I am not able to bear your virtues," trembled, making the water its boundary. The Elder too, without becoming elated thinking "Now I have obtained a robe used by the Buddhas; what further is there to be done by me now?" undertook the thirteen virtues of ascetic practice in the very presence of the Buddhas, was a worldling for only seven days, and at the eighth dawn, together with the analytical knowledges, attained arahantship. The Teacher too, having praised the Elder with discourses such as "Kassapa, monks, like the moon, approaches families - having drawn back the body, having drawn back the mind, always as a newcomer among families, not impudent," and at a later time, making this very Kassapa Saṃyutta the occasion, established the Elder in that particular position, saying "In my Dispensation, Mahākassapa is the foremost of monks who inculcate the austere practices."

The Story of the Elder Anuruddha

192. In the fifth, "of those with the divine eye, namely Anuruddha" means he declares that the Elder Anuruddha is the foremost of monks possessing the divine eye. His state of being foremost should be understood through his practised mastery. The elder, it is said, setting aside only the time taken for the meal, for the remaining time, having extended the light, dwelt just looking at beings with the divine eye. Thus, through practised mastery day and night, he became known as the foremost of those possessing the divine eye. Furthermore, by the fact of having aspired for a hundred thousand cosmic cycles, he became indeed the foremost of those possessing the divine eye.

Therein, in the question-procedure, this is the progressive discourse - For this son of good family too, in the time of the Blessed One Padumuttara himself, went together with the great multitude going to the monastery after the meal for the purpose of hearing the Teaching. For he was at that time a certain householder of wealth whose name was unknown. He, having paid homage to the One of Ten Powers, standing at the edge of the assembly, listened to the talk on the Teaching. The Teacher, having connected the teaching according to the sequence of connection, established a certain monk possessing the divine eye in the foremost position.

Then this occurred to the householder - "Great indeed is this monk, whom the Teacher himself thus established in the foremost position among those possessing the divine eye. Oh, may I too in the future become the foremost of those possessing the divine eye in the Dispensation of a Buddha who will arise!" Having given rise to this thought, having gone through the midst of the assembly, having invited the Blessed One together with the community of monks for the morrow, on the following day, having given a great gift to the community of monks headed by the Buddha, thinking "A great position of rank has been aspired to by me," having invited in just that manner for today and for the morrow, having carried on the great giving for seven days, having given the finest garments to the Blessed One together with his retinue, "Blessed One, I do not make this honour for the sake of heavenly success nor for the sake of human success. But that monk whom you established in the foremost position among those possessing the divine eye at the summit of the seventh day from now, may I too in the future become the foremost of those possessing the divine eye in the Dispensation of a Buddha, just like that monk" - having made the aspiration, he lay down at his feet. The Teacher, having looked into the future, having known that his aspiration would succeed, spoke thus - "Hey, good man, in the future, at the conclusion of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; in his Dispensation you will become the foremost of those possessing the divine eye, named Anuruddha." And having said thus, having given the thanksgiving for the meal, he went to the monastery itself.

The householder too, as long as the Buddha lasted, having performed good deeds without abandoning them, when the Teacher had attained final Nibbāna, having approached the community of monks at the completed golden shrine seven yojanas high, asked "Venerable sir, what is the preliminary work for the divine eye?" "It is fitting to give the gift of lamps, lay follower." "Good, venerable sir, I shall do so" - first he had a thousand lamp-trees of a thousand lamps made, then next smaller ones than those, then next still smaller ones - thus he had many thousands of lamp-trees made. But the remaining lamps were immeasurable.

Thus, having performed good deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, having passed beyond a hundred thousand cosmic cycles, in the time of the Perfectly Self-awakened One Kassapa, having been reborn in a householder's home in Bārāṇasī, when the Teacher had attained final Nibbāna, at the completed shrine one yojana high, having had many bronze bowls made, having filled them with the cream of ghee, having placed a lump of molasses in the middle of each, having lit them, having had them encircle the shrine with rim touching rim, having had his own very largest bronze bowl made, having filled it with the cream of ghee, having had a thousand wicks lit all around on its rim, having wrapped the pinnacle in the middle place with a rag and lit it, having taken the bronze bowl on his head, he went round about the shrine of one yojana the whole night. Thus, having performed good deeds for as long as life lasted in that individual existence too, he was reborn in the heavenly world.

Again, when a Buddha had not arisen, having taken conception in the house of a poor family in that very city, he lived in dependence on a millionaire named Sumana. His name was Annabhāra. Now that millionaire Sumana daily gave a great gift at the house-gate to the poor, the destitute, the paupers, and the beggars. Then one day, an Individually Enlightened One named Upariṭṭha had attained the attainment of cessation on Mount Gandhamādana. Having emerged from that, he investigated "To whom is it fitting to show favour today?" For Individually Enlightened Ones are indeed compassionate towards the unfortunate. He, having thought "Today it is fitting for me to show favour to Annabhāra," having known "Now Annabhāra will be coming home from the forest," having taken his bowl and robes, having risen up into the sky from Mount Gandhamādana, appeared before Annabhāra at the village entrance.

Annabhāra, having seen the Individually Enlightened One with an empty bowl in his hand, having paid respect to the Individually Enlightened One, asked "Have you, venerable sir, obtained almsfood?" "We shall obtain it, O one of great merit." "Venerable sir, stay right here for a little while" - having gone with speed, he asked the woman at his own house - "Dear lady, is my stored share of food there or not?" "There is, master." He, having gone from that very place, having taken the bowl from the Individually Enlightened One's hand, having come back, said "Dear lady, because of not having done meritorious deeds in a former existence, we live expecting food; when we have the wish to give, there is no gift; when there is a gift, we do not find a recipient. Today the Individually Enlightened One Upariṭṭha has been seen by me, and there is a share of food. Put my share of food into this bowl."

The experienced woman, thinking "Since my husband gives his share of food, I too should be a partaker in this gift," having placed her own share of food too in the bowl of the Individually Enlightened One Upariṭṭha, gave it. Annabhāra, having brought the bowl, having placed it in the hands of the Individually Enlightened One, said "Venerable sir, may we be freed from such a wretched livelihood." "May it be so, O one of great merit." He, having spread his own upper garment on a certain spot, said "Venerable sir, having sat down here, please consume." The Individually Enlightened One, having sat down there, reviewing the ninefold loathsomeness, consumed it. When he had finished eating, Annabhāra gave bowl-rinsing water. The Individually Enlightened One, having finished the meal duty -

Having given thanksgiving, he set out upon the road. A deity dwelling in the umbrella of the millionaire Sumana, having said thrice "Oh, the gift! The supreme gift, well established in Upariṭṭha!" gave applause. The millionaire Sumana said "Do you not see me giving gifts for so long a time?" "I do not give applause for your gift; having been pleased with the almsfood given by Annabhāra to the Individually Enlightened One Upariṭṭha, I give applause."

The millionaire Sumana thought - "Wonderful indeed is this! I, giving gifts for so long a time, was not able to cause a deity to give applause. This Annabhāra, living in dependence on me, because of having obtained a suitable recipient, by a single almsfood gift alone caused applause to be given. Having given him something befitting, it is fitting to make that almsfood my own" - having had Annabhāra summoned, he asked "Today was any gift given by you to anyone?" "Yes, master, my own share of food was given to the Individually Enlightened One Upariṭṭha." "Come, my dear, having taken a coin, give me that almsfood." "I will not give it, master." He increased it up to a thousand; Annabhāra said "I will not give it even for a thousand." "Let it be, my dear, if you do not give the almsfood, having taken a thousand, give me the merit." "I do not know whether it is proper or improper to give this too; but having asked the noble Individually Enlightened One Upariṭṭha, if it should be proper to give, I shall give it" - having gone, having reached the Individually Enlightened One, he said "Venerable sir, the millionaire Sumana, having given me a thousand, requests a share of the merit in the almsfood given to you. Shall I give it or shall I not give it?" "I will make a simile for you, wise one." "Just as in a village of a hundred families, if in just one house one were to light a lamp, and the rest, having moistened their wicks with their own oil, having had them lit, were to take the light - does the radiance of the first lamp exist or not?" "It is even greater, venerable sir." "Just so, wise one, whether it be a ladleful of rice gruel or a ladleful of almsfood, for one who gives a share of his own almsfood to others, whether he gives to a hundred or to a thousand, to however many he gives, by that much the merit increases. You, in giving, gave just one almsfood; but when the merit is given to the millionaire Sumana, there are two almsfoods - one yours and one his."

He, having paid respect to the Individually Enlightened One, having gone to the presence of the millionaire Sumana, said "Accept a share of the merit in the almsfood, master." Well then, take a thousand coins. I am not selling the almsfood; but I give you the merit out of faith. Dear son, you give me the merit out of faith, and I, honouring your virtue, give a thousand. Take it, dear son. He, saying "May it be so," took the thousand. Dear son, from the time of obtaining your thousand, there is no task of doing work with your own hands; having built a house on the street, dwell there. Whatever you have need of, have me bring it and take it. Almsfood given to an Individually Enlightened One who has emerged from the attainment of cessation gives its result on that very day. Therefore the millionaire Sumana, even though on another day he would have taken Annabhāra and gone to the royal palace, on that day took him along.

Owing to the merit of Annabhāra, the king, without looking at the millionaire, looked at Annabhāra alone. Why, Sire, do you look at this man so very much? I look because he has not been seen before on another day. He is one worthy of being looked at, Sire. But what virtue of his is worthy of being looked at? Today, not having eaten his own share of food himself, because he gave it to the Individually Enlightened One Upariṭṭha, he obtained a thousand from my hand, Sire. What is his name? His name is Annabhāra, Sire. Having said "Since he has obtained from your hand, he deserves to obtain from my hand too; I too shall make an offering to him," he gave a thousand. Do you know the dwelling house of this man, I say? "Very well, Sire." While clearing a site for a house, at the place struck by the spade, having seen treasure-pots standing neck to neck, they reported to the king. The king said "If so, go and dig them up." As they dug and dug, they went down below. They went again and reported to the king. The king said "Dig at the word of Annabhāra." They, having gone, dug saying "At the word of Annabhāra alone." At the place struck by the spade, the pots rose up like mushroom buds. They, having brought the wealth, made a heap in the presence of the king. The king, having convoked the ministers, asked "Is there so much wealth belonging to anyone else in this city?" There is not for anyone, Sire. If so, let this Annabhāra be known as the wealthy millionaire in this city. On that very day he obtained the canopy of a millionaire.

He, from then on, having performed good deeds for as long as life lasted, having passed away from there, was reborn in the heavenly world. Having wandered in the round of rebirths among gods and humans for a long time, at the time of the arising of our Teacher, he took conception in the house of the Sakyan Amittodana in the city of Kapilavatthu. On the name-giving day they gave him the name Anuruddha. He was the younger brother of Mahānāma the Sakyan, a son of the Teacher's younger uncle, supremely delicate, of great merit. His food arose in a golden bowl only. Then his mother, one day, thinking "I shall make my son know the term 'there is not,'" having covered one golden bowl with another golden bowl, sent it empty. On the way, deities filled it with celestial cakes. Thus he was of great merit. Surrounded by adorned dancing women in three mansions suitable for the three seasons, he experienced success like a god.

Our Bodhisatta too, at that time, having passed away from the Tusita city, having taken conception in the womb of the queen-consort of the great King Suddhodana, having gradually come of age, having dwelt in the midst of the household for twenty-nine years, having gone forth in the great renunciation, having gradually penetrated the knowledge of omniscience, having spent seven weeks at the seat of enlightenment, having set in motion the turning of the wheel of the Teaching at Isipatana in the Deer Park, benefiting the world, having come to Rājagaha, having heard "My son has come to Rājagaha," having given the going forth by the "Come, monk" ordination to ten ministers, each with a retinue of a thousand, sent by his father saying "Go, sirs, and bring my son," being requested by the Elder Kāḷudāyī for a journey, having departed from Rājagaha with a retinue of twenty thousand monks, having gone to the city of Kapilavatthu, at the gathering of relatives, having given a varied teaching of the Teaching with the wondrous effect of liberation through many supernormal wonders, having given the great multitude the deathless drink, on the second day, having taken bowl and robe, having stood at the city gate, reflecting "What is the habitual practice of omniscient Buddhas who have come to their ancestral city?" having known "Walking for almsfood successively is the habitual practice," walking for almsfood successively, having heard "My son is walking for almsfood," having spoken the Teaching to the king who had come, having been ushered by him into his own dwelling, having been honoured with hospitality, having performed there the duty of assistance to his kinsmen, having given the going forth to Prince Rāhula, before long, wandering on a journey from the city of Kapilavatthu to the Mallan country, went to the Anupiya mango grove.

At that time the great King Suddhodana, having convoked the Sakyan people, said - "If my son had dwelt in a household, he would have been a king, a universal monarch, possessed of the seven treasures. My grandson too, Prince Rāhula, together with a company of warriors, having surrounded him, would have gone about. You too know this matter. But now my son has become a Buddha; let warriors be his retinue. You, from each family, give one boy." When this was said, all at once a thousand warrior princes went forth. At that time Mahānāma was the head of the family. He approached Anuruddha the Sakyan and said this - "Now, dear Anuruddha, well-known Sakyan princes are going forth following the Blessed One who has gone forth, and in our family there is no one who has gone forth from home into homelessness. If so, either you go forth, or I shall go forth." He, having heard his words, not finding approval in the household life, being the seventh himself, went forth from home into homelessness. The order of his going forth has come in the Chapter on Schism in the Community.

Thus, among those who had gone to the Anupiya mango grove and gone forth, during that very rainy season, the Elder Bhaddiya attained arahantship. The Elder Anuruddha produced the divine eye, Devadatta produced the eight attainments, the Elder Ānanda became established in the fruition of stream-entry, and the Elder Bhagu and the Elder Kimila afterwards attained arahantship. The former aspiration and resolution of all those elders will come in their respective passages. This Elder Anuruddha, however, having taken a meditation subject in the presence of the General of the Teaching, having gone to the Pācīnavaṃsa Deer Park in the Cetiya country, practising the ascetic duty, reflected on the seven thoughts of a great man, and was wearied at the eighth. The Teacher, having known "Anuruddha is wearied at the eighth thought of a great man," thinking "I shall fulfil his thought," having gone there, seated on the excellent Buddha-seat that had been prepared, having fulfilled the eighth thought of a great man, having spoken the great noble lineage practice adorned with contentment with the four requisites and delight in meditation, having flown up into the sky, went to the Bhesakalā forest.

The Elder, just as the Tathāgata had gone, having become a possessor of the threefold true knowledge, a great one who had eliminated the mental corruptions, thinking "The Teacher, having known my mind, having come, having fulfilled the eighth thought of a great man, gave it. And that wish of mine has reached its summit," referring to the teaching of the Teaching by the Buddhas and his own penetrated Teaching, spoke these verses -

Then afterwards the Teacher, while dwelling at the great monastery in Jeta's Grove, established him in the foremost position, saying "Anuruddha is the foremost among those with the divine eye in my Dispensation."

The Story of the Elder Bhaddiya

193. In the sixth, "of those from high families" means of those born in a high family. "Bhaddiya" is the Sakyan king who went forth together with the Elder Anuruddha. "The son of Kāḷigodhā" - that queen was of dark colour, and "Godhā" was her name. Therefore she is called "Kāḷigodhā"; the meaning is her son. But why was he said to be the foremost of those from high families? Is there no one of higher family than him? Yes, there is not. For his mother was the eldest of all by age among the Sakyan women, and he himself, having abandoned the kingship that had come to him in the Sakyan family, went forth. Therefore he was said to be the foremost of those from high families. Furthermore, by the power of his former aspiration, this one, in unbroken succession for five hundred births, having been reborn in a royal family, exercised kingship indeed. For this reason too he was said to be the foremost of those from high families.

As for the question-procedure, this is his progressive discourse - For this one too, in the past, in the time of the Buddha Padumuttara, having been reborn in a family of great wealth, went for the purpose of hearing the Teaching in the manner already stated. On that day, having seen the Teacher establishing a certain monk in the foremost position among monks from high families, having thought "It is fitting for me too in the future to become the foremost among monks from high families in the Dispensation of a Buddha," having invited the Tathāgata, having given a great gift to the community of monks headed by the Buddha for seven days, having aspired "Venerable sir, by the fruit of this gift I do not wish for any other achievement; but in the future may I become the foremost among monks from high families in the Dispensation of a Buddha," he lay down at his feet.

The Teacher, looking into the future, having seen that it would succeed, having declared "This action of yours will succeed; at the end of a hundred thousand cosmic cycles from now, a Buddha named Gotama will arise; you will be the foremost among monks from high families in his Dispensation," having given thanksgiving for the meal, went to the monastery. He too, having received that declaration, having asked about the action conducive to being from high families, having had Dhamma seats made, having had bed-sheets spread on them, Dhamma fans, the duty of Dhamma preachers, the giving of lamp oil in the Observance hall - thus having done manifold good deeds for as long as life lasted, having deceased there, wandering in the round of rebirths among gods and humans, in the interval between Kassapa, the One of Ten Powers, and our Blessed One, he was reborn in a householder's home in Bārāṇasī.

And at that time many Individually Enlightened Ones, having come from Mount Gandhamādana, having sat down in a comfortable place on the bank of the Ganges at Bārāṇasī, were consuming their almsfood. That householder, having known that they always made participation in a meal at that place, having spread eight stone slabs, attended upon the Individually Enlightened Ones for as long as life lasted. Then, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, he was reborn in a family of the warrior caste in the city of Kapilavatthu. And on his name-giving day they gave him the name "Prince Bhaddiya." He, having come of age, in the manner stated below in the discourse on Anuruddha, having become one of the inner circle of six warriors, while the Teacher was dwelling in the Anupiya mango grove, having gone forth in the presence of the Teacher, attained arahantship. Then the Teacher, at a later time, while dwelling at the great monastery in Jeta's Grove, established him in the foremost position, saying "In my Dispensation, the Elder Bhaddiya, the son of Kāḷigodhā, is the foremost of those from high families."

The Story of the Elder Lakuṇḍakabhaddiya

194. In the seventh, "of those with sweet voices" means of those with sweet voices. "Lakuṇḍaka Bhaddiya" means short in height, Bhaddiya by name. For him too, in the question-procedure, this is the progressive discourse - For this one too, in the time of the Buddha Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, went to the monastery for the purpose of hearing the Teaching in the manner already stated. At that time, having seen the Teacher establishing a certain monk of sweet voice in the foremost position, having given rise to the thought "Oh, may I too in the future, like this monk, become the foremost among monks of sweet voice in the Dispensation of a Buddha," having invited the Teacher, having given a great gift to the community of monks headed by the Buddha for seven days, having aspired "Venerable sir, by the fruit of this gift I do not wish for any other achievement; but in the future may I become the foremost among monks of sweet voice in the Dispensation of a Buddha," he lay down at the feet of the Teacher. The Teacher, looking into the future, having seen that it would succeed, having declared "This action of yours will succeed; at the end of a hundred thousand cosmic cycles from now, a Buddha named Gotama will arise; you will be the foremost among monks of sweet voice in his Dispensation," went to the monastery.

He too, having received that declaration, having done good deeds for as long as life lasted, having deceased from there, wandering in the round of rebirths among gods and humans, in the time of the perfectly Self-awakened One Vipassī, having become a cuckoo named Cittapatta, dwelling in the deer-park called Khema, one day having gone to the Himalayas, having taken a sweet mango fruit with his beak, while coming back, having seen the Teacher surrounded by the community of monks, thought - "On other days I see the Tathāgata empty-handed, but today this ripe mango has come for the sake of my little ones. I shall bring and give them another; but it is fitting to give this one to the One of Ten Powers." Having descended, he moves about in the air. The Teacher, having known his mind, looked at his attendant, the elder named Asoka. He, having taken out the bowl, placed it in the Teacher's hands. That cuckoo placed the ripe mango in the bowl of the One of Ten Powers. The Teacher, having sat down right there, consumed it. The cuckoo, with a gladdened mind, having reflected again and again on the virtues of the One of Ten Powers, having paid homage to the One of Ten Powers, having gone to his own nest, spent a week with joy and happiness. That much was the good deed in that individual existence; by this action of his, his voice was sweet.

Now, in the time of the perfectly Self-awakened One Kassapa, when a shrine was begun, "Of what measure shall we make it? Of seven yojanas in measure. That is too great; let us make it six yojanas. This too is too great; let us make it five yojanas, four yojanas, three yojanas, two yojanas" - when this was said, this one, having been the chief carpenter at that time, having said "Come, my dear, it is fitting to make it easy to look after in the future," taking a rope and encircling, standing at a distance of a league, said "Let each side be a league; the shrine will be a yojana in circumference and a yojana in height." They stood by his word. Thus he made a measure for the immeasurable Buddha. By that action, in whatever place he was reborn, he was of shorter measure than others. He, in the time of our Teacher, was reborn in a family of great wealth in Sāvatthī. They gave him the name "Bhaddiya." He, having come of age, while the Teacher was dwelling at the great monastery of Jetavana, having gone to the monastery, having heard the teaching of the Teaching, having gained faith, having gone forth, having taken a meditation subject in the presence of the Teacher, doing the work of insight, he attained arahantship. Then the Teacher, at a later time, seated in the midst of the assembly of noble and excellent ones, established him in the foremost position among monks of sweet voice.

The Story of the Elder Piṇḍolabhāradvāja

195. In the eighth, "of those who utter a lion's roar" means of those roaring a lion's roar. "Piṇḍolabhāradvāja": it is said that he, on the day he attained arahantship, having taken a key, having gone from dwelling to dwelling, from residential cell to residential cell, went about roaring a lion's roar: "Whoever has uncertainty about the path or the fruition, let him ask me." Even standing before the Buddhas, he roared a lion's roar: "In this Dispensation, venerable sir, the task to be done has reached its summit for me." Therefore he became known as the foremost of those who utter a lion's roar.

As for the question-procedure, this is his progressive discourse - This one, it is said, in the time of the Buddha Padumuttara, was reborn in a lion's realm at the foot of a mountain. The Teacher, towards the break of dawn, surveying the world, having seen the success of his causal conditions, having walked for almsfood in Haṃsavatī, after the meal, when the lion had departed for his food resort, having entered his dwelling cave, having folded his legs crosswise in the sky, having entered upon cessation, sat down. The lion, having obtained his food, having returned, standing at the entrance of the cave, having seen the One of Ten Powers seated inside the cave, thought: "Having come to my dwelling place, there is no other being able to sit down; great indeed is this person, who sits inside the cave having folded his legs crosswise. The radiance of his body too has pervaded and gone all around; such a marvel has never been seen before by me. This person will be the foremost of those worthy of veneration in this world; it is fitting for me too to make an offering to him according to my ability, according to my strength" - having brought various flowers, water-born and land-born, having spread a flower seat from the ground up to the place of the cross-legged sitting, he stood the whole night at a place directly in front, paying homage to the Tathāgata. On the following day, having removed the old flowers, he spread the seat with fresh flowers.

By this very same procedure, having prepared a flower seat for seven days, having generated powerful joy and pleasure, he took up protection at the entrance of the cave. On the seventh day, the Teacher, having emerged from cessation, stood at the entrance of the cave. The lion too, the king of beasts, having circumambulated the Tathāgata three times, having paid homage at four places, having stepped back, stood. The Teacher, thinking "This much decisive support will suffice for this one," having risen up into the sky, went to the monastery itself.

That lion too, grieved by separation from the Buddha, having died, having taken conception in a family of great wealth in the city of Haṃsavatī, having come of age, one day, having gone together with the citizens to the monastery, while hearing the teaching of the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who utter a lion's roar, having carried on a great giving for seven days in the manner already stated, having aspired to that position of rank, having been declared by the Teacher who saw that it would succeed, having done wholesome deeds for as long as life lasted, having deceased there, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, he was reborn in a wealthy brahmin family in the city of Rājagaha. By name he was called Bhāradvāja. He, having come of age, having learnt the three Vedas, went about teaching the sacred verses to five hundred young men. He, by virtue of his seniority, himself received the almsfood for all at the places of invitation. This one, it is said, was slightly greedy by nature. He, together with those young men, went about seeking only rice gruel, food, and sweetmeats, saying "Where is rice gruel? Where is food?" He went about waiting for almsfood at every place he went - thus he became known as Piṇḍolabhāradvāja.

He, one day, when the Teacher had arrived at Rājagaha, having heard a talk on the Teaching, having gained faith, having gone forth, doing the work of insight, attained arahantship. At the very time of attaining arahantship, having taken a key, having gone from dwelling to dwelling, from residential cell to residential cell, he went about roaring a lion's roar: "Whoever has uncertainty about the path or the fruition, let him ask me." He, one day, having taken by supernormal power a sandalwood-heartwood bowl of the colour of the red China-rose, which had been raised up by the millionaire of Rājagaha by a series of bamboos and hung in the sky, surrounded by the great multitude giving applause, having come to the monastery, placed it in the hands of the Tathāgata. The Teacher, though knowing, questioned him in return - "From where was this bowl obtained by you, Bhāradvāja?" He told the reason for obtaining it. The Teacher, having rebuked him in many ways, saying "You have displayed such a super-human achievement to the public; what ought not to be done has been done by you," laid down the training rule: "Monks, a wonder of supernormal power through super-human achievement should not be displayed to laypeople; whoever should display it, there is an offence of wrong-doing."

Then a discussion arose in the midst of the community of monks - "The elder who utters a lion's roar, on the day he attained arahantship, said in the midst of the community of monks 'Whoever has uncertainty about the path or the fruition, let him ask me.' Even in the presence of the Buddhas he spoke of his own attainment of arahantship; other disciples were silent. Through his very nature of uttering a lion's roar, having generated confidence in the public, having risen up into the sky, he also took the sandalwood-core bowl." Those monks, having combined these three qualities together, reported them to the Teacher. Since Buddhas censure what is fit to be censured and praise what is fit to be praised, in this instance, having taken only the factor of the elder that was fit to be praised, "Because of having developed and cultivated three faculties, monks, the monk Bhāradvāja declared the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' Which three? The mindfulness faculty, the concentration faculty, the wisdom faculty. Because of having developed and cultivated these three faculties, monks, the monk Bhāradvāja declared the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being'" - having thus praised the elder, he established him in the foremost position among monks who utter a lion's roar.

The Story of the Elder Puṇṇa Mantāṇiputta

196. In the ninth, "Puṇṇa Mantāṇiputta" means Puṇṇa by name, but he was the son of the brahmin woman Mantāṇī, thus Mantāṇiputta. In the question-procedure for him, this is the progressive discourse - This one, it is said, even before the arising of Padumuttara, the One of Ten Powers, was reborn in a wealthy brahmin family in the city of Haṃsavatī. On his name-giving day they gave him the name Gotama. He, having come of age, having learnt the three Vedas, having become skilled in all crafts, going about with a retinue of five hundred young men, having examined even the three Vedas and not seeing a teaching of liberation, thinking "This so-called triad of Vedas is like a plantain trunk - smooth on the outside, unsubstantial on the inside; going about having taken this up is like pounding husks. What use is this to me?" - having gone forth in the going forth of sages, having produced the divine abidings, thinking "Not having fallen away from meditative absorption, I shall be reborn in the Brahma world," together with five hundred young men, having gone to the foot of a mountain, he went forth in the going forth of sages. His retinue consisted of eighteen thousand matted-hair ascetics. He, having produced the five direct knowledges and the eight meditative attainments, taught them too the preliminary work on the circular meditation object. They, having stood firm in his exhortation, all too produced the five direct knowledges and the eight meditative attainments.

When a long time had passed, in the old age of that ascetic Gotama, Padumuttara, the One of Ten Powers, having attained the first highest enlightenment, the one who had set in motion the excellent wheel of the Teaching, attended by a hundred thousand monks, dwelt in dependence on the city of Haṃsavatī. He, one day, towards the break of dawn, surveying the world, having seen the decisive support for arahantship in the assembly of the ascetic Gotama, and also the state of aspiration of the ascetic Gotama, "May I in the future become the foremost among monks who teach the Teaching in the Dispensation of a Buddha who will arise," right early, having attended to his toilet, having taken his own bowl and robes by himself, in the guise of an unknown person, when the pupils of the ascetic Gotama had gone for the purpose of forest roots and various kinds of fruit, having gone, he stood at the door of Gotama's hermitage. Gotama, even though not knowing the state of Buddhas having arisen, having seen the One of Ten Powers from afar, having known "This person appears as one released from the world; according to the accomplishment of his body and the characteristics with which he is endowed, if standing in the midst of a house he becomes a king, a universal monarch, or if going forth he becomes an omniscient Buddha, one who removes the veil," at the very first sight, having paid respect to the One of Ten Powers, having prepared a Buddha-seat saying "Come this way, Blessed One," he gave it. The Tathāgata sat down while teaching the Teaching to the hermit.

At that time those matted-hair ascetics, coming with the intention "Having given the most superior forest roots and various kinds of fruit to the teacher, we shall consume the remainder," having seen the One of Ten Powers on a high seat and the teacher seated on a low seat, said "Look, we have been going about thinking 'There is no one in this world more superior than our teacher.' But now, having caused our teacher to sit on a low seat, one person sitting on a high seat appears; great indeed must this person be" - taking their baskets, they come. The ascetic Gotama, frightened thinking "These might pay homage to me in the presence of the One of Ten Powers," said from afar - "Dear ones, do not pay homage to me; the foremost person in the world together with its gods, worthy of homage from all, a man is seated here; pay homage to him." The hermits, thinking "The teacher would not speak without knowing," all paid homage at the feet of the Tathāgata. "Dear ones, we have no other food fit to be given to the One of Ten Powers; let us give these forest roots and various kinds of fruit" - he placed the most superior ones in the bowl of the Buddha. The Teacher consumed the forest roots and various kinds of fruit. Immediately after that, the hermit too consumed together with his pupils. The Teacher, having done the meal duty, thought "Let the two chief disciples come bringing a hundred thousand monks." At that moment the chief disciple, the Elder Mahādevala, reflecting "Where indeed has the Teacher gone?" thinking "The Teacher awaits our coming," taking a hundred thousand monks, having gone to the Teacher's presence, having paid homage, stood paying respect.

Gotama said to his pupils - "Dear ones, we have no other offering; the Community of monks is standing with difficulty. Let us prepare a flower seat for the Community of monks headed by the Buddha; bring water-born and land-born flowers." They at that very instant, having brought by supernormal power flowers endowed with beauty and fragrance from the foot of the mountain, prepared seats in the very manner stated in the account of the Elder Sāriputta. The entering upon the attainment of cessation and the holding of the umbrella too - all should be understood in the manner already stated.

The Teacher, on the seventh day, having emerged from cessation, having seen the hermits standing surrounding him, addressed the disciple who had attained the foremost position in the state of being a Teaching preacher - "Monk, a great honour has been done by this group of sages; give the thanksgiving for the flower seat on their behalf." He, having accepted the Teacher's word, having contemplated the three Canons, gave the thanksgiving. At the conclusion of his teaching, the Teacher himself, having emitted a Brahmā-like voice, taught the Teaching. At the conclusion of the teaching, setting aside the ascetic Gotama, the remaining eighteen thousand matted-hair ascetics attained arahantship.

But Gotama, being unable to achieve penetration by means of that individual existence, said to the Blessed One - "Blessed One, the monk by whom the Teaching was first taught, who is he by name in your Dispensation?" "This one, Gotama, is the foremost among Dhamma preachers in my Dispensation." "I too, venerable sir, by the fruit of this aspiration made for seven days, may I, like this monk, become the foremost among Dhamma preachers in the Dispensation of a Buddha in the future" - having made the aspiration, he lay down at his feet.

The Teacher, having looked into the future, having known that his aspiration would succeed without obstacle, having declared "In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; you will be the foremost among Dhamma preachers in his Dispensation," said to those ascetics who had attained arahantship "Come, monks." All of them, with hair and beard having disappeared, bearing bowls and robes created by supernormal power, were like elder monks of sixty rains retreats' standing. The Teacher, having taken the community of monks, went to the monastery.

Gotama too, having attended upon the Tathāgata for as long as life lasted, having done good deeds according to his strength, having wandered in the round of rebirths among gods and human beings for a hundred thousand cosmic cycles, in the time of our Blessed One, was reborn in a wealthy brahmin family in the brahmin village of Doṇavatthu, not far from the city of Kapilavatthu. On his name-giving day they gave him the name "the young man Puṇṇa." When the Teacher had attained the highest enlightenment and the excellent wheel of the Teaching had been set in motion, having come gradually, while he was dwelling in dependence on Rājagaha, the Elder Aññāsikoṇḍañña, having gone to Kapilavatthu, having given the going forth to his own nephew, the young man Puṇṇa, on the following day, having come to the presence of the One of Ten Powers, having paid homage to the Blessed One, having asked permission, went to the Chaddanta lake for the purpose of dwelling. Puṇṇa Mantāṇiputta too, without going together with his maternal uncle, the Elder Aññāsikoṇḍañña, to the presence of the One of Ten Powers, thinking "Having brought the task of the gone forth one to its very summit, I shall go to the presence of the One of Ten Powers," having stayed behind right in Kapilavatthu, doing the work of wise attention, before long attained arahantship. There were also five hundred sons of good family who had gone forth in his presence. 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 great subjects of talk; it is time for us to see the One of Ten Powers." The elder, having heard their talk, 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; in my name pay homage at the feet of the One of Ten Powers; 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, 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, having made a sweet friendly welcome with them in the manner beginning with "Is it bearable, monks?" asked "And from where have you come, monks?" When they said "From the native land," he asked about the monk who was an obtainer of the ten subjects of talk: "Who now, monks, among the monks from the native land, is thus esteemed by his fellows in the holy life in the native land - 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, 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 going, having gone looking from head to foot, having observed the opportunity, having approached that tree-root, having exchanged friendly greetings with the elder, asked about the sequence of the seven purifications. The elder too answered each and every question asked by him. 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 among those who teach the Teaching.

The Story of the Elder Mahākaccāna

197. In the tenth, "of what has been spoken in brief" means of the teaching spoken in brief. "Of those who analyse in detail the meaning" means of those who, having expanded that teaching in detail, are analysing the meaning. Others, it is said, are able to complete the Tathāgata's brief utterance either by way of meaning or by way of phrasing, but this elder is able by way of both. Therefore he was declared "foremost." And his prior aspiration too was of just such a nature.

Now this is the progressive discourse in the question-procedure concerning him - This one, it is said, in the time of the perfectly Self-awakened One Padumuttara, having been reborn in a very wealthy householder's family, having come of age, one day, having gone to the monastery in the manner already stated, 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 who analyse in detail the meaning of what has been spoken in brief by himself, having thought "Great indeed is this monk, whom the Teacher thus praises; it is fitting for me too in the future to become such a one in the Dispensation of a Buddha," having invited the Teacher, having given a great gift for seven days in the manner already stated, having made the aspiration "Venerable sir, by the fruit of this honour I do not aspire to any other achievement; but in the future, in the Dispensation of a Buddha, just as the monk established by you in the position of rank at the summit of the seventh day from now, may I too obtain that position of rank," he lay down at his feet. The Teacher, looking into the future, having seen "The aspiration of this son of good family will succeed," having declared "Hey, son of good family, in the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; you will be the foremost among those who analyse in detail the meaning of what has been spoken in brief in his Dispensation," having given thanksgiving, departed.

That son of good family too, having done wholesome deeds for as long as life lasted, having transmigrated among gods and humans for a hundred thousand cosmic cycles, in the time of the Buddha Kassapa, having taken conception in a family home in Bārāṇasī, when the Teacher had attained final Nibbāna, having gone to the place of making a golden shrine, having made an offering with a golden brick worth a hundred thousand, he made the aspiration: "May my body be golden-coloured in whatever place I am reborn, Blessed One." Thereupon, having performed wholesome action for as long as life lasted, having transmigrated among gods and humans for one interval between Buddhas, at the time of the arising of our One of Ten Powers, he was reborn in the house of the chaplain in the city of Ujjenī. On his name-giving day, thinking "Our son has a golden-coloured body; he has come having brought his own name by himself," they gave him the name Kañcanamāṇava. He, following the course of growth, having learnt the three Vedas, by the elapse of his father, obtained the position of chaplain. He became known as Kaccāna by virtue of his clan.

King Caṇḍapajjota, having convoked the ministers, said - "A Buddha has arisen in the world; those who are able to bring him, go and bring him, dear ones." "Sire, there is no other able to bring the One of Ten Powers; only the teacher, the brahmin Kaccāna, is able; send him." The king, having had him summoned, said "Dear one, go to the presence of the One of Ten Powers." "If I am permitted to go forth upon going, I shall go, great king." "Do whatever it takes and bring the Tathāgata, dear one." He, thinking "For one going to the presence of the Buddhas, there is no need for a great retinue," went as the eighth himself. Then the Teacher taught him the Teaching. At the conclusion of the teaching, together with seven persons, he attained arahantship together with the analytical knowledges. The Teacher stretched out his hand saying "Come, monks." At that very moment, all of them, with hair and beard having disappeared, bearing bowls and robes created by supernormal power, became like elder monks of sixty rains retreats.

The Elder, when his own task had reached its summit, not sitting down in silence, like the Elder Kāḷudāyī, spoke the praise of the journey for the purpose of the Teacher's going to Ujjenī. The Teacher, having heard his words, understood "Kaccāna awaits my going to his own native land." Buddhas do not go to a place that is inappropriate to go to dependent on just one reason. Therefore he said to the Elder - "You yourself, monk, go; even when you have gone, the king will have confidence." The Elder, thinking "For Buddhas there is no such thing as two words," having paid homage to the Tathāgata, while going to Ujjenī together with the seven monks who had come with him, on the road there was a market town named Telapanāḷi; there he walked for almsfood. And in that market town there were two millionaire's daughters. Among them, one, born in a decayed family, was in misfortune; by the elapse of her mother and father, she lived in dependence on a nurse. But her body was well-developed, and her hair was exceedingly longer than that of other women. In that very market town, another, a daughter of a wealthy and powerful millionaire's family, was one with little hair. She, previously, having sent someone to her vicinity, even having said "I shall give a hundred or a thousand," was not able to have the hair brought.

But on that day, that millionaire's daughter, having seen the Elder Mahākaccāna surrounded by seven monks coming with an empty bowl, thought "This golden-coloured brahmin-kinsman monk is coming with a bowl as if unwashed, and I have no other wealth. Such and such a millionaire's daughter, however, sent for the sake of these hairs. Now, with the proceeds obtained from here, it is possible to give a gift to the elder" - having sent the nurse, having invited the elder monks, she had them sit down inside the house. When the elder monks were seated, having entered the inner room, having had her own hair cut by the nurse, she said "Mother, having given these hairs to such and such a millionaire's daughter, whatever she gives, bring that; we shall give almsfood to the noble ones." The nurse, having wiped her tears with the back of her hand, having held her heart's flesh with one hand, having concealed this in the presence of the elder monks, having taken those hairs, went to the presence of that millionaire's daughter.

Merchandise, even if valuable, when brought by oneself does not generate respect. Therefore that millionaire's daughter thought - "Formerly I was not able to have these hairs brought even with much wealth; but now, from the time of cutting, she will not obtain them at the original price." She said to the nurse - "Formerly I was not able to have your mistress's hairs brought even with much wealth; but hairs fallen from anywhere, lifeless hairs, are worth only eight coins" - and she gave only eight coins. The nurse, having brought the coins, gave them to the millionaire's daughter. The millionaire's daughter, having made each portion of almsfood worth one coin each, had it given to the elder monks. The elder, having reflected, having seen the decisive support of the millionaire's daughter, asked "Where is the millionaire's daughter?" "In the inner room, venerable sir." "Summon her." And she, out of respect for the elder monks, having come at just that one word, having paid homage to the elder monks, gave rise to powerful faith. Almsfood established in a good field gives result in this very life - together with her paying homage to the elder monks, the hairs stood in their natural state. The elder monks too, having taken that almsfood, while the millionaire's daughter was watching, having risen up into the sky, descended in the Kañcana forest park.

The park keeper, having seen the elder, having gone to the presence of the king, said "Sire, my noble master, the chaplain Kaccāna, having gone forth, has come to the park." King Caṇḍapajjota, having gone to the park, having paid homage to the elder who had finished his meal with the fivefold prostration, seated to one side, asked "Where, venerable sir, is the Blessed One?" "The Teacher, not coming himself, sent me, great king." "Where, venerable sir, did you obtain almsfood today?" The elder, in accordance with the king's question, informed him of all the difficult deed done by the millionaire's daughter. The king, having prepared a dwelling place for the elder, having invited the elder, having gone to his own dwelling, having commanded the millionaire's daughter to be brought, established her in the position of queen-consort. For this woman there was an attainment of fame pertaining to the present life only.

Thenceforth the king made great honour to the elder. Having become devoted through the elder's talk on the Teaching, the great multitude went forth in the elder's presence. Thenceforth the whole city was radiant with a single radiance of orange robes, with the coming and going of sages. That queen too, having conceived, after the elapse of ten months, gave birth to a son. On his name-giving day they gave him the name "Prince Gopāla" after the maternal grandfather, the millionaire. She became the queen known as Gopālamātā by virtue of her son's name. That queen, having become exceedingly devoted to the elder monks, having caused the king to accept, had a monastery built for the elder in the Kañcana forest park. The elder, having gladdened the city of Ujjenī, went again to the presence of the Teacher. Then the Teacher, at a later time, while dwelling at Jeta's Grove, making the Madhupiṇḍika Sutta, the Kaccāna Peyyāla, and the Pārāyana Sutta - these three discourses - the occasion, established the elder in the foremost position among those who analyse in detail the meaning of what has been spoken in brief.

Commentary on the First Chapter.

14.

The Chapter on the Foremost

2.

The Second Chapter on the Foremost

The Story of the Elder Cūḷapanthaka

198-200. In the first of the second, "mind-made" means produced by mind. For in the passage stated as "With a mind-made body, approached by supernormal power," the body made by mind is called the mind-made body. In the passage stated as "Is reborn in a certain mind-made body," the body produced by mind is called the mind-made body. This is what is intended here. Therein, other monks producing a mind-made body produce three or four, not many. And they produce them making them similar to one only, performing only one kind of action. But the Elder Cūḷapanthaka, by a single adverting, created a thousand ascetics. And not even two persons did he make similar, nor performing one kind of action. Therefore he became known as the foremost of those who create a mind-made body.

Cūḷapanthaka alone is also the foremost of those skilled in mental transformation, but the Elder Mahāpanthaka is said to be the foremost of those skilled in the transformation of perception. Therein, the Elder Cūḷapanthaka is called "skilled in mental transformation" because of obtaining the four fine-material-sphere meditative absorptions; the Elder Mahāpanthaka is called "skilled in the transformation of perception" because of obtaining the four immaterial-sphere meditative absorptions. And Cūḷapanthaka is called skilled in mental transformation through skilfulness in concentration; Mahāpanthaka is called skilled in the transformation of perception through skilfulness in insight. And here one is skilled in the characteristic of concentration, one in the characteristic of insight. Likewise one is deeply absorbed in concentration, one deeply absorbed in insight. And here one is skilled in the summarising of factors, one in the summarising of objects. Likewise one is skilled in the determining of factors, one in the determining of objects - thus the explanation here should be made.

Furthermore, the Elder Cūḷapanthaka, having been an obtainer of fine-material-sphere meditative absorption and having emerged from the meditative absorption factors, attained arahantship - thus he is skilled in mental transformation; Mahāpanthaka, having been an obtainer of immaterial-sphere meditative absorption and having emerged from the meditative absorption factors, attained arahantship - thus he is skilled in the transformation of perception. Because both were born on the road, they became known as Panthaka. Of them, the one born first was named Mahāpanthaka, the one born afterwards was named Cūḷapanthaka.

Now for both of these, in the question-procedure, this is the progressive discourse - In the past, it is said, in the time of the Buddha Padumuttara, two brothers who were householders, residents of the city of Haṃsavatī, having faith and confidence, regularly went to the Teacher's presence and heard the Teaching. Among them, one day the younger one, having seen the Teacher establishing a certain monk endowed with two factors in the foremost position, saying "This monk is the foremost in my Dispensation of those who create a mind-made body and of those skilled in mental transformation," thought - "Great indeed is this monk who, being one alone, goes about having fulfilled two factors. It is fitting for me too in the future to go about as one who fulfils the two factors in the Dispensation of a Buddha." He, having invited the Teacher in the former manner itself, having given a great gift for seven days, said thus - "Venerable sir, that monk whom you, at the summit of the seventh day from now, established in the foremost position with the factor of mind-made body and the factor of skill in mental transformation, saying 'This one is the foremost in my Dispensation,' may I too, by the fruit of this preparatory action, like that monk, become one who fulfils the two factors" - thus he made the aspiration.

The Teacher, having looked into the future, having seen that his aspiration would succeed without obstacle, having declared "In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; he will establish you in these two positions," having given thanksgiving, departed. His brother too, one day, having seen the Teacher establishing a monk skilled in the transformation of perception in the foremost position, having made the preparatory action in the same way, made the aspiration; the Teacher too declared it for him.

Those two persons, while the Teacher was still living, having performed wholesome action, at the time of the Teacher's final Nibbāna, having made an offering of gold at the bodily relic shrine, having passed away from there, were reborn in the heavenly world. For them, while wandering in the round of rebirths among gods and humans, a hundred thousand cosmic cycles passed. Therein, the good deeds done in the interim by Mahāpanthaka are not spoken of; but Cūḷapanthaka, having gone forth in the Dispensation of the Blessed One Kassapa, having practised the white kasiṇa meditation for twenty thousand years, was reborn in the celestial city. Then our Teacher, having attained the highest enlightenment, having set in motion the excellent wheel of the Teaching, was dwelling in the great monastery in the Bamboo Grove in dependence on Rājagaha.

Standing at this point, it is proper to relate the birth of these two. In Rājagaha, it is said, the daughter of a wealthy millionaire's family, having made intimacy with her own slave, thinking "Others too might know of this deed of mine," spoke thus - "It is not possible for us to live in this place; if my mother and father come to know of this fault, they will cut us into fragments; having gone to a foreign country, we shall live." Having taken their most valuable possessions, having departed through the main entrance, both went, thinking "Having gone to whatever place here or there unknown by others, we shall live."

While they were living in one place, in the course of their living together, an embryo was established in her womb. She, when the ripening of the pregnancy had come, consulted with her husband - "My pregnancy has reached maturity; delivery in a place devoid of relatives, friends, and others would indeed be suffering for both of us; let us go to the family house." He let the days pass by, saying "Let us go today, let us go tomorrow." She thought - "This fool, because of the greatness of his own fault, does not dare to go. Mother and father are surely nothing but well-wishers. Whether he goes or not, it is fitting for me to go." When he had gone out from the house, she, having put away the household goods, having informed the neighbours of the fact of her having gone to her family house, set out on the road.

Then that man, having come home and not seeing her, having asked the neighbours, having heard "She has gone to the family house," having followed with speed, met her on the road. Her delivery too took place right there. He asked: "What is this, dear lady?" "Husband, one son has been born." "What shall we do now?" "The purpose for which we were going to the family house, that matter has been accomplished right on the way; having gone there, what shall we do? Let us turn back." Both, being of one mind, turned back. And because that boy was born on the road, they gave him the name Panthaka. Before long, yet another embryo was established in her. All should be expanded by the former method. Because that boy too was born on the road, having given the first-born the name Mahāpanthaka, they gave the later-born the name Cūḷapanthaka.

They, having taken both boys, went to their own dwelling place. While they were living there, this boy Mahāpanthaka, having heard other children saying "Little father, big father, grandfather, grandmother," asked his mother in return - "Mother, other children say 'Grandfather, grandmother'; do we have no relatives?" "Yes, dear son, you have no relatives here, but in the city of Rājagaha your grandfather is a wealthy millionaire; there you have many relatives." "Why do you not go there, mother?" She, without telling her son the reason for not going, when the sons spoke again and again, said to her husband - "These children weary me exceedingly. Will my mother and father eat our flesh upon seeing us? Come, let us show the children their grandfather's family." "I shall not be able to be in their presence, but I shall take you there." "Good, husband, by whatever means, it is fitting for the children to see their grandfather's family." Both of them, having taken the children, gradually having reached Rājagaha, having taken up residence in a certain hall at the city gate, the mother of the children, having taken the two children, had her mother and father informed of the fact of her arrival.

They, having heard that message, said: "For those wandering in the round of rebirths, there is no son or daughter who does not exist. They are great offenders against us. It is not possible for them to stand within our range of vision. But let them take this much wealth and both of them go to a comfortable place and live, but let them send the children here." The millionaire's daughter, having taken the wealth sent by her mother and father, placed the children in the hands of the very messengers who had come and sent them. The boys grew up in the grandfather's family. Among them, Cūḷapanthaka was very young, but Mahāpanthaka went together with his grandfather to hear the Ten-Powered One's talk on the Teaching. As he was constantly hearing the Teaching in the presence of the Teacher, his mind inclined towards the going forth. He said to his grandfather - "If you would allow me, I would go forth." "What are you saying, dear son? Even more than the going forth of the whole world, your going forth is auspicious to me. If you are able, go forth, dear son." Having accepted, he went to the Teacher's presence. The Teacher said: "What, great millionaire, have you obtained a boy?" "Yes, venerable sir, this boy is my grandson; he says 'I wish to go forth in your presence,'" he said.

The Teacher commanded a certain monk who walked for almsfood: "Give this boy the going forth." The elder, having explained to him the meditation subject of the skin pentad, gave him the going forth. He, having learnt much of the word of the Buddha, having completed the rains retreat, obtained full ordination. Having been fully ordained, doing the work of wise attention, having become an obtainer of the four immaterial-sphere meditative absorptions, having emerged from the meditative absorption factors, he attained arahantship. Thus he became the foremost of those skilled in the transformation of perception. He, spending his time in the happiness of meditative absorption and the happiness of fruition, thought - "Could this happiness be given to Cūḷapanthaka?" Then, having gone to the presence of the grandfather millionaire, he said: "Great millionaire, if you would accept, I would give Cūḷapanthaka the going forth." "Give him the going forth, venerable sir." The elder, having given the boy Cūḷapanthaka the going forth, established him in the ten precepts. The novice Cūḷapanthaka, in the presence of his brother,

Was learning this verse. Each passage that had been learnt, as he learnt each successive passage, disappeared. As he was striving to learn this verse, four months passed. Then Mahāpanthaka said to him - "Cūḷapanthaka, you are incapable in this Dispensation; you are not able to learn even one verse in four months; how then will you bring the task of one gone forth to its summit? Get out from here." He, having been dismissed by the elder, stood weeping at the edge of the monastery.

At that time the Teacher was dwelling in Jīvaka's Mango Grove in dependence on Rājagaha. At that time Jīvaka sent a man, saying: "Invite the Teacher together with five hundred monks." Now at that time Mahāpanthaka was the distributor of meals. He, when told "Accept almsfood for five hundred monks, venerable sir," said: "Setting aside Cūḷapanthaka, I accept for the rest." Cūḷapanthaka, having heard that talk, became overcome with displeasure even more. The Teacher, having seen Cūḷapanthaka's distress, thinking "Cūḷapanthaka will understand when I have gone," having gone and shown himself at a place not far away, said: "Why are you weeping, Panthaka?" "My brother, venerable sir, dismisses me." "Panthaka, your brother does not have the knowledge of the inclinations and underlying tendencies of other persons; you are a person to be guided by a Buddha" - having prepared a pure piece of cloth by supernormal power, he gave it, saying: "Having taken this, saying 'Removal of impurity, removal of impurity,' develop it, Panthaka."

He sat rubbing with his hand the piece of cloth given by the Teacher, repeating "Removal of impurity, removal of impurity." As he rubbed it, the threads became soiled in nature. As he rubbed it again, it became like a pot-scrubbing cloth. He, having reached the maturing of knowledge, having established contemplation of destruction and passing away therein, thought - "This piece of cloth is white and pure by nature; in dependence on the clung-to body, it has become soiled; this mind too is of the same nature." Having developed concentration, having made the four fine-material-sphere meditative absorptions the foundation, together with the analytical knowledges he attained arahantship. He, having become an obtainer of the mind-made meditative absorption, was able to become many having been one, and to become one having been many. And by the path of arahantship alone, the three Canons and the six direct knowledges came to him.

On the following day the Teacher, having gone together with five hundred monks less by one, sat down at Jīvaka's dwelling. But Cūḷapanthaka did not go, precisely because his almsfood had not been accepted. Jīvaka began to give rice gruel, but the Teacher covered the bowl with his hand. "Why, venerable sir, do you not accept?" "There is one monk in the monastery, Jīvaka." He sent a man, saying "Go, my good man, having taken the noble one seated in the monastery, come." The Elder Cūḷapanthaka too, even before the arrival of that man, having created a thousand monks, made not even one alike to another, and the monastic duties of examining robes and so on of even one unlike those of another. That man, having seen the abundance of monks in the monastery, having gone, told Jīvaka - "Venerable sir, the community of monks in this monastery is greater; I do not know the venerable one who should be summoned from there." Jīvaka asked the Teacher in return - "What is the name, venerable sir, of the monk seated in the monastery?" "He is named Cūḷapanthaka, Jīvaka." "Go, my dear, having asked 'Which one is the one named Cūḷapanthaka?' bring him." He, having gone to the monastery, asked "Which one is the one named Cūḷapanthaka, venerable sir?" "I am Cūḷapanthaka, I am Cūḷapanthaka" - even the thousand monks said. He, having come back again, told Jīvaka "About a thousand monks, all of them, say 'I am Cūḷapanthaka, I am Cūḷapanthaka'; I do not know 'Such and such a one named should be summoned.'" Jīvaka too, because of having penetrated the truth, having known by inference "The monks possess supernormal power," said "To the very first monk who speaks, having said 'The Teacher summons you,' take hold of the corner of his robe, dear son." He, having gone to the monastery, did so; at that very moment about a thousand monks disappeared. He, having taken the elder, went. The Teacher at that moment accepted the rice gruel.

When the One of Ten Powers had done the meal duty and gone to the monastery, a discussion arose in the Teaching hall: "How great indeed are the Buddhas! They made a monk who was unable to learn a single verse in four months into one of such great supernormal power." The Teacher, having known the disposition of those monks' minds, having gone and sat down on the prepared seat, asked "What are you discussing, monks?" "No, Blessed One, we are not speaking of anything else; we are speaking of just your virtue, that by Cūḷapanthaka a great gain has been obtained from your presence." "It is not wonderful, monks; now, having carried out my exhortation, there is the obtaining of a supramundane inheritance. This one, even in the past, when standing with immature knowledge, having carried out my exhortation, obtained a mundane inheritance." The monks requested "When, venerable sir?" The Teacher, having brought up the past, showed those monks.

"Monks, in the past, in the city of Bārāṇasī, a king named Brahmadatta exercised kingship. At that time there was a wise man named the junior millionaire, experienced, who knew all signs. One day, while going to attend upon the king, having seen a dead mouse in a side street, at that very moment having calculated the constellation, he said this - 'It is possible for a son of good family with vision, having taken this rat, both to maintain a wife and to engage in business activities.' A certain son of a poor family, having heard that word of the millionaire, thinking 'This one would not say it without knowing,' having taken the mouse, having given it at a certain shop for a cat's use, obtained a farthing. With that farthing, having bought molasses, having taken drinking water with one pot, having seen garland-makers coming from the forest, having given little by little pieces of molasses, he gave drinking water with a ladle. They gave him a handful of flowers each. He, with the proceeds from those flowers, on the following day too, having taken molasses and a water-pot, went to the flower garden itself. On that day the garland-makers, having given him half-picked flowering shrubs, went away. He, before long, by this means obtained eight coins.

Again, on a certain day of wind and rain, having gone to an abandoned park, having made a heap of fallen timber, seated, he obtained sixteen coins from the royal potter. He, when twenty-four coins had arisen, thinking "There is this means for me," having placed one drinking vessel in a place not far from the city gate, attended upon five hundred grass-carriers with drinking water. They said - "You, my dear, are of great service to us; what shall we do for you?" He too, having said "When a matter arises for me, you will do it," wandering here and there, established a friendly association with both a land-route worker and a water-route worker. His land-route worker informed him "Tomorrow a horse-dealer, having taken five hundred horses, will come to this city." He, having heard his word, having given a signal to the grass-carriers, having had each bundle of grass made double, had them brought. Then, at the time the horses had entered the city, he, having made a heap of a thousand bundles of grass at the inner gate, sat down. The horse-dealer, not having obtained fodder for the horses in the entire city, having given him a thousand, took that grass.

Thereupon, after the lapse of a few days, his sea-trade worker friend informed him "A great ship has arrived at the port." He, thinking "There is this means," having taken with eight coins a temporary chariot complete with all accessories, having gone to the ship-port, having given one signet ring to the sailor as a pledge, having had a curtain set up around a place not far away, seated there, he commanded his men "When merchants come from outside, inform me at the third announcement." Having heard "A ship has arrived," about a hundred merchants from Bārāṇasī came saying "Let us take the goods." You will not obtain the goods; at such and such a place a pledge has been given by a great merchant. They, having heard that, came to his presence; the attendant men, according to the previous arrangement, informed him at the third announcement of their arrival. Those about a hundred merchants, having given one thousand each, having become partners with him in the ship, again having given one thousand each, having had their shares released, made the goods their own property. That man, having taken two hundred thousand, having come to Bārāṇasī, thinking "It is fitting to be grateful," having taken one hundred thousand, went to the presence of the junior millionaire.

Then the junior millionaire asked him "Having done what, dear son, was this wealth obtained?" He said "Having stood upon the means indicated by you, it was obtained within just four months." The millionaire, having heard his word, thinking "Now it is not fitting to make such a young man another's property," having given his daughter who had come of age, made him the master of the entire family. That son of good family too, upon the passing of the millionaire, having taken the position of millionaire in that city, having remained as long as life lasted, went according to his actions. The Teacher, having told the two stories, having made the connection, at the time of his full awakening spoke this verse -

Thus the Teacher showed this reason to those seated in the Teaching hall. This is the progressive discourse beginning from the former aspiration of both great disciples. But at a later time the Teacher, surrounded by the company of noble ones, seated on the Teaching seat, established the Elder Cūḷapanthaka in the foremost position of those who create a mind-made body and of those skilled in mental transformation, and Mahāpanthaka of those skilled in the transformation of perception.

The Story of the Elder Subhūti

201. In the third, "of those dwelling without conflict" means of those dwelling free from mental defilements. For "conflict" refers to mental defilements beginning with lust; through the absence of these, dwelling free from mental defilements is called "dwelling without conflict." Those for whom this exists, they are dwellers without conflict. Of those dwelling without conflict, the Elder Subhūti is the foremost. Although indeed other ones who have eliminated the mental corruptions are also dwellers without conflict, by the Elder this designation was obtained through the teaching of the Teaching. For other monks, when teaching the Teaching, having made it with personal reference, speak praise or dispraise; but the Elder, when teaching the Teaching, teaches without deviating from the procedure taught by the Teacher; therefore he became known as the foremost of those dwelling without conflict.

202. In the fourth, "of those worthy of offerings" means of those deserving of offerings. Therein, although other ones who have eliminated the mental corruptions are also the foremost worthy of offerings, the Elder, however, walking for almsfood, at each house having attained the meditative absorption through friendliness and having emerged from the attainment, takes almsfood, thinking "Thus it will be of great fruit for the donors of almsfood." Therefore he was said to be the foremost of those worthy of offerings. His individual existence, however, was well-accomplished; like a decorated archway, like a painted cloth, it shone exceedingly. Therefore he is called "Subhūti."

In the question-procedure for him, this is the progressive discourse - This one, it is said, even when the Blessed One Padumuttara had not yet arisen, was reborn in a wealthy brahmin family in the city of Haṃsavatī; 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 his retinue of forty-four thousand young men, having gone forth in the going forth of sages at the foot of a mountain, produced the five direct knowledges and the eight meditative attainments, and made his pupils too attainers of meditative absorption.

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 for the position next to that of a disciple endowed with two factors, right early, having attended to his toilet, in the earlier period of the day, having taken his bowl and robes, went to the hermitage of the ascetic Nanda in the very manner stated in the account of the Elder Sāriputta. Therein, the giving of fruits and berries, the preparation of the flower seat, and the entering upon the attainment of cessation should be understood in the very manner already stated.

The Teacher, however, 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, standing in his own domain, having contemplated the three Canons, 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 hermits attained arahantship. But the ascetic Nanda, having noted the characteristic of the monk who gave the thanksgiving, was unable to send forth knowledge in accordance with the Teacher's teaching. The Teacher stretched out his hand to the remaining monks saying "Come, monks." All of them, with hair and beard having disappeared, with requisites created by supernormal power, became like elder monks of sixty rains retreats.

The ascetic Nanda, having paid homage to the Tathāgata, standing before him, 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 one who has attained the foremost position by the factor of dwelling without conflict and the factor of being worthy of offerings." "Venerable sir, by this preparatory action done for seven days, I do not aspire to any other achievement; but in the future, may I become endowed with two factors like this elder in the Dispensation of a Buddha" - thus he made the aspiration. The Teacher, having seen that there was no obstacle, having declared it, departed. The ascetic Nanda too, from time to time having heard the Teaching in the presence of the One of Ten Powers, not having fallen away from meditative absorption, was reborn in the Brahma world. This was his good deed. But the deeds done in the interim are not spoken of.

He, having passed beyond a hundred thousand cosmic cycles, was reborn in Sāvatthī in the house of the millionaire Sumana; they gave him the name "Subhūti." At a later time, our Teacher, having arisen in the world, dwells in dependence on Rājagaha. 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 known of the arising of the Teacher, 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, 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 great festival day 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, having made the meditative absorption through friendliness the foundation, attained arahantship. When teaching the Teaching, he teaches the Teaching in the very manner already stated; when walking for almsfood, in the very manner already stated, having emerged from the meditative absorption through friendliness, he takes almsfood. Then the Teacher, on account of this twofold reason, established him in the foremost position among monks who dwell without conflict and among those worthy of offerings.

The Story of the Elder Revata of the Acacia Forest

203. In the fifth, "of forest dwellers" means of those dwelling in the forest. "Revata of the Acacia Forest" means the youngest brother of the Elder who was the General of the Teaching. He did not dwell as other elders dwelling in the forest dwell, having observed a suitable forest, suitable water, and suitable alms round, and then dwelling in the forest. But not heeding these suitable conditions, he dwelt in an acacia forest, uneven with barren ground, gravel, and rocks. Therefore he was declared the foremost of forest dwellers.

In the question-procedure for him, this is the progressive discourse - This one, it is said, in the past, in the time of the Buddha Padumuttara, was reborn in the city of Haṃsavatī and dwelt at the landing place called Payāga on the Great Ganges, doing the work of a boatman. At that time the Teacher, with a retinue of a hundred thousand monks, wandering on a journey, arrived at the landing place called Payāga. He, having seen the One of Ten Powers, thought - "I have no opportunity from time to time to see the Buddha; this is my opportunity for accumulating good deeds" - and having had a raft of boats bound together, having had a cloth canopy made above, having brought in garlands of scented flower strings, having had an excellent cushion and a decorated carpet spread below, he ferried the Teacher together with his retinue to the far shore.

At that time the Teacher established a certain forest-dwelling monk in the foremost position. That boatman, having seen that, thinking "It is fitting for me too in just the same way to become the foremost of forest dwellers in the Dispensation of a certain Buddha in the future," having invited the Teacher, having given a great gift for seven days, having lain down at the feet of the Teacher, made the aspiration: "Venerable sir, just as that monk established by you in the foremost position, may I too in the future become the foremost of forest dwellers in the Dispensation of a certain Buddha." The Teacher, having seen that there was no obstacle, having declared "In the future, in the Dispensation of the Buddha Gotama, you will be the foremost of forest dwellers," departed. But the deeds done in the interim are not spoken of.

He, having done good deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having taken conception in the womb of the brahmin lady Sārī in the brahmin village of Nālaka in the Magadhan territory, having become the youngest of all of three brothers and three sisters, was born; they gave him the name Revatotissa. Then his mother and father thought - "The ascetics, disciples of the Sakyan, lead away and give the going forth to boys who have been brought up and reared; we shall bind our son Revata while still young with the bond of marriage" - and having brought a girl from a family of equal standing, having had her pay homage to Revata's grandmother, they said "Dear girl, may you become older than your grandmother." Revata, having heard their talk, thought - "This girl is young, standing in the first stage of life; it is said that such a form of hers will become similar to the form of my grandmother. Let me first ask them their intention" - having thought thus, he said - "What are you saying?" Dear son, we say "May this girl reach old age like your grandmother." He asked "Will her form become like that?" Dear son, what are you saying? Those of great merit become like that.

He thought - "This form, it is said, by this natural course will become wrinkled skin, grey hair, broken teeth. Having found pleasure in such a form, what shall I do? I shall go the very path gone by my brothers" - and as if playing, he said to the young boys of the same age - "Come, friends, let us have a running game" - and went out. Dear son, do not go outside on the festive day. He, as if playing together with the boys, when his turn to run arrived, having gone a little way, delayed and came back. Again, when the second turn arrived, having gone as if quickly from there, he came back. When the third turn arrived, having known "This is my opportunity," having fled from the very place where he stood, having gone to the forest, the dwelling place of the rag-robe-wearing monks, having paid respect to the elders, he requested the going forth. Good person, we do not know you - whose son you are - and you have come in a decorated manner; who would venture to give you the going forth? He, having raised both arms, cried out with a great roar "They are plundering me! They are plundering me!" Monks from here and there, having assembled, said "Good person, in this place there is no one taking your cloth or ornament, yet you say 'They are plundering'; with reference to what do you say this?" Venerable sir, I do not say this with reference to clothes and ornaments, but the plundering of my three achievements is taking place; with reference to that I say this. Do not give me the going forth for now, but do you know my brother? But what is your brother's name? In his time as a householder he was named Upatissa, but now they say he has become known as Sāriputta. "Friends, this being so, this son of good family is our youngest brother. Our eldest brother, the General of the Teaching, said beforehand - 'Our relatives are all holders of wrong views. Whoever comes saying he is our relative, give him the going forth by whatever means.' This one, however, is the elder's own brother; give him the going forth" - having said this, having explained the meditation subject of the skin pentad, they gave him the going forth. Then, when his rains retreats were complete, having given him full ordination, they directed him to a meditation subject.

The Elder, having taken the meditation subject, having entered the acacia forest of the aforesaid manner at a place not far from his teacher and preceptor, practises the ascetic duty. As he was striving thus - "Without attaining arahantship I shall not see either the One of Ten Powers or the elder brother monk" - three months passed. For a son of a delicate family eating coarse food, the mind becomes, as it were, wrinkled, and the meditation subject did not reach deliverance. He, after the three months had passed, having performed the invitation to admonish, having finished keeping the rains retreat, practises the ascetic duty in that very place. As he was practising the ascetic duty, his mind became fully focused; he, having developed insight, attained arahantship.

Then the Venerable Sāriputta said to the Teacher - "Venerable sir, my youngest brother Revata has, it is said, gone forth; whether he is content or not, having gone I shall see him." The Blessed One, having known Revata's state of having begun insight, having refused twice, being entreated on the third occasion, having known his state of having attained arahantship, said "Sāriputta, I too shall go; inform the monks." The Elder, having assembled the community of monks, informed them all thus: "Friends, the Teacher wishes to go on a journey; those wishing to go, let them come." When the One of Ten Powers goes for the purpose of a journey, the monks who remain behind are few in number; thinking "We shall see the Teacher's gold-coloured body, or we shall hear the sweet talk on the Teaching," for the most part those wishing to go are even more numerous. Thus the Teacher, surrounded by the great community of monks, departed saying "I shall see Revata."

Then in a certain region, the Elder Ānanda, having reached a crossroad, asked the Blessed One - "Venerable sir, at this place there are two roads; by which road should the Community go?" Which road, Ānanda, is straight? Venerable sir, the straight road is thirty yojanas long and is a path of nonhuman spirits, but the roundabout road is sixty yojanas long, secure and with plenty of food. Ānanda, has Sīvalī come together with us? Yes, venerable sir, he has come. If so, let the Community take the straight road; we shall investigate Sīvalī's merit. The Teacher, surrounded by the community of monks, for the purpose of investigating the Elder Sīvalī's merit, ascended the forest road. From the place of ascending the path onwards, the assembly of gods, having built a city at every yojana along the way, prepared dwellings for the purpose of dwelling of the community of monks headed by the Buddha. The young gods, having become like labourers sent by a king, having taken rice gruel, sweet-meats and so on, go about asking "Where is the noble Sīvalī, where is the noble Sīvalī?" The Elder, having had that honour and respect received, goes to the Teacher's presence. The Teacher consumed together with the community of monks.

In just this manner, the Teacher, experiencing honour and respect, having gone a yojana at most daily, having crossed the thirty-yojana wilderness, reached the convenient place of the Elder of the Acacia Forest. The Elder, having known of the Teacher's coming, at his own dwelling place, having built by supernormal power sufficient dwellings for the community of monks headed by the Buddha, a perfumed chamber for the One of Ten Powers, and night-quarters, day-quarters and so on, went out to meet the Tathāgata. The Teacher entered the monastery by the adorned and prepared path. Then, when the Tathāgata had entered the perfumed chamber, the monks entered the lodgings obtained by seniority. The deities, saying "It is not the proper time for food," brought eight kinds of beverages. The Teacher drank the beverage together with the Community. In just this manner, while the Tathāgata was experiencing honour and respect, a fortnight passed.

Then some dissatisfied monks, having sat down in one place, raised up a discussion: "The Teacher, the One of Ten Powers, having said 'the younger brother of my chief disciple,' has come to see such a building work supervisor monk. Compared to this monastery, what will the Jeta's Grove great monastery or the Bamboo Grove monastery and so on amount to? This monk too is a builder of such new construction work - what ascetic duty indeed will he practise?" Then the Teacher thought - "If I dwell here for a long time, this place will become crowded. Forest-dwelling monks are indeed desirous of solitude; there will be uncomfortable dwelling for Revata." Then he went to Revata's day-quarters. The Elder, alone, leaning against the railing board at the end of the walking path, seated on a stone slab, having seen the Teacher coming from afar, having gone out to meet him, paid homage.

Then the Teacher asked her - "Revata, this is a place of wild beasts. Having heard the sound of fierce elephants, horses and so on, what do you do?" "Venerable sir, while hearing their sound, a delight called forest-delight arises in me." The Teacher, at that place, having spoken of the benefits of dwelling in the forest to the Elder Revata with five hundred verses, on the following day, having walked for almsfood at a place not far away, having turned back the Elder Revata, caused the forgetting of the walking sticks, sandals, oil tubes and umbrellas of those monks by whom the Elder's dispraise had been spoken. They, having turned back for the sake of their own requisites, even going by the very path by which they had come, were unable to recognise that place. For at first they had gone by the adorned and prepared path, but on that day, going by the uneven path, they squatted down at each and every place, and went on their knees. They, trampling through bushes and shrubs and thorns, having gone to the place corresponding to where they had dwelt, at each and every acacia stump they recognised their own umbrella, and they recognised their sandals, walking sticks and oil tubes. They, at that time, having known "This monk possesses supernormal power," having taken their own requisites, saying "Such indeed is the prepared honour of the One of Ten Powers," departed.

The female lay follower Visākhā, while seated at her own house, asked the monks who had gone ahead - "Is the dwelling place of the Elder Revata agreeable, venerable sir?" "Agreeable, lay follower; that lodging is comparable to the Nandana Grove and the Cittalatā Grove and so on." Then she asked the monks who had arrived last of all - "Is the dwelling place of the Elder Revata agreeable, noble sirs?" "Do not ask, lay follower; it is a place inappropriate to speak of. It is a barren, gravelly, rocky, uneven acacia forest; there that monk dwells." Visākhā, having heard the talk of the former and the latter monks, thinking "Whose talk indeed is true?", after the meal, taking garlands of scent, having gone to attend upon the One of Ten Powers, having paid homage, seated to one side, asked the Teacher - "Venerable sir, some noble ones praise the Elder Revata's dwelling place, some disparage it; what is this called, venerable sir?" "Visākhā, whether it be delightful or not, whatever place where the minds of noble ones delight, that very place is called delightful" - having said this, he spoke this verse -

Then the Teacher, at a later time, seated in the midst of the noble company at the great monastery of Jetavana, established the elder in the foremost position among forest-dwelling monks.

The Story of the Elder Kaṅkhārevata

204. In the sixth, "of meditators" means of those who have obtained meditative absorption, of those delighting in meditative absorption. It is said that elder attained more meditative absorptions and attainments than those which the One of Ten Powers attained, setting aside fewer. Therefore he became known as the foremost of meditators. He is called "Kaṅkhārevata" because of the state of being uncertain. "Kaṅkhā" means remorse; the meaning is "one who is scrupulous." But are there not others who are scrupulous? There are, but this elder gave rise to remorse even regarding what is allowable. Therefore, because his scrupulousness became exceedingly well-known, he came to be reckoned as "Kaṅkhārevata" itself.

In the question-procedure for him, this is the progressive discourse - This one, it is said, in the time of the Buddha Padumuttara, in the very former method, having gone together with the great multitude to the monastery, 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, in the very former method, having made great honour for seven days, 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 summit 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 succeed, 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 itself the foundation, he attained the fruition of arahantship. He, setting aside fewer of the attainments to be attained by the One of Ten Powers, attaining more, was a master through practice in the meditative absorptions day and night. Then afterwards the Teacher, taking up this virtue, established him in the foremost position among meditators. But because of having given rise to remorse in cases that were indeed allowable, thus: "Molasses is not allowable, friend; green peas are not allowable," through the state of uncertainty reckoned as remorse, he came to be reckoned as "Kaṅkhārevata."

The Story of the Elder Soṇa Koḷivisa

205. In the seventh, "of those putting forth strenuous energy" means of those with exerted energy, of those with perfected energy. "Soṇa Koḷivisa": "Soṇa" is his name, "Koḷivisa" is his clan. Or the meaning is "Koṭivessa," the intention being: a boy of a merchant family that had reached the summit in supremacy. But since for other monks energy had to be increased, whereas for the Elder it had to be reduced. Therefore he became known as the foremost of those putting forth strenuous energy.

In the question-procedure for him, this is the progressive discourse - This one, it is said, in the past, in the time of the Buddha Padumuttara, was reborn in a millionaire's family; they gave him the name "the prince Sirivaḍḍha." He, having come of age, in the very former method, having gone to the monastery, 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 putting forth strenuous energy, 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 One of Ten Powers, having given a great gift for seven days, in the very manner already stated, he made the aspiration. The Teacher, having seen that his aspiration would succeed, having declared in the very former method, went to the monastery.

That millionaire Sirivaḍḍha too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, having passed beyond a hundred thousand cosmic cycles, in this cosmic cycle, when Kassapa, the One of Ten Powers, had attained final Nibbāna, when our Blessed One had not yet arisen, he took conception in a family home in Bārāṇasī. He was playing in the Ganges together with his own friends. At that time a certain Individually Enlightened One with worn-out robes, thinking "I shall enter the rains retreat, having made a hermitage on the bank of the Ganges in dependence on Bārāṇasī," was collecting sticks and creepers that had been washed up by the water. This boy, having gone together with his friends, having paid respect and standing, asked "Venerable sir, what are you doing?" "Boy, with the rainy season approaching, it is fitting for those gone forth to obtain a dwelling place." "Venerable sir, for just this one day let the noble one come as he may; tomorrow I shall make a dwelling place for the noble one," he said. The Individually Enlightened One, because he had come thinking "I shall show kindness to that very boy," consented. He, having known his consent, having gone, on the following day, having prepared honour and respect, stood looking out for the coming of the Individually Enlightened One. The Individually Enlightened One too, reflecting "Where indeed shall I obtain almsfood today?" having known, went to that very house door.

The boy, having seen the Individually Enlightened One, being filled with affection, having taken the bowl, having given almsfood, having obtained the promise "During this rainy season, come to my house door itself, venerable sir," when the Individually Enlightened One had done the meal duty and departed, having gone together with his own friends, in a single day itself, having had a dwelling hermitage and a walking path and night-quarters and day-quarters built for the Individually Enlightened One, he gave them. At the very time of his entering the hermitage, on the ground smeared with green cow-dung, thinking "Let mud not stick to his feet," having spread his own outer robe, a red woollen blanket worth a hundred thousand, as a floor covering, having seen the radiance of the Individually Enlightened One's body as identical with the colour of the blanket, having become exceedingly devoted, he said - "Just as from the time of your stepping upon it, the radiance of this blanket shines exceedingly, just so may the colour of my hands and feet in whatever place I am reborn be the colour of the China-rose flower, and may the touch be like the touch of a layer of cotton carded a hundred times." He, having attended upon the Individually Enlightened One for three months, at the time of the invitation ceremony gave the three robes. The Individually Enlightened One, with bowl and robes complete, went to Gandhamādana itself.

That son of good family too, wandering in the round of rebirths among gods and humans, in the time of our Blessed One, took conception in the house of the chief millionaire in the city of Kāḷacampā. From the time of his taking of conception, many thousands of presents came to the millionaire's family. And on the day of his birth, throughout the entire city there was a single honour and respect. Then on his name-giving day, his mother and father, thinking "Our son has come having brought his own name; his skin complexion is as if sprinkled with the essence of red gold," gave him the name "the boy Soṇa."

Then, having brought sixty nurses, they reared him in comfort like a divine prince. His arrangement for food was of such a kind - Having ploughed an area of about sixty karīsas, they nourish it with threefold water. When the water channels enter the paddy fields, they pour many thousands of jars of milk-water and scented water. At the time when the rice ears are taking in milk, for the purpose of preventing parrots and other creatures from making them into leftovers, and for the purpose of the delicateness of the rice grains, at the surrounding enclosure and at intervals, having planted posts, having placed sticks above, having covered them with mats, having surrounded them all around with curtains, they take up protection at all the borders. When the crop is accomplished, having plastered the granary with the four kinds of perfumes, they fumigate it above with the finest perfumes. Many thousands of men, having descended into the field, having cut the rice ears at the stalks, having made them into handfuls, having tied them with cords, they dry them. Then, having spread perfumes on the bottom level of the granary, they spread rice ears above. Thus, having made alternate layers, spreading them, having filled the granary, they close the door; when three years have elapsed, they open the granary. At the time of opening, the whole city becomes fragrant with sweet scent. When the rice is threshed, the cheats buy and take the chaff, while the minor attendants obtain the rice-powder. They select and take the rice grains pounded with pestles. Having put them into a golden sieve-basket, having filtered them a hundred times, having taken the filtered grains, having put them once into boiled essence of spices, they take them out; the front portion becomes like jasmine flowers. Having put that food into a golden dish, having placed it on top of a silver plate filled with boiled milk-rice with little water and honey, having taken it and gone, they place it before the millionaire's son.

He, having eaten just enough for sustenance, having rinsed his mouth with scented water, washes his hands and feet. Then, when his hands and feet had been washed, they bring him various kinds of mouth perfume. At his treading place they spread an excellent painted canvas covering. The palms of his hands and the soles of his feet were the colour of bandhujīvaka flowers, the touch was like cotton carded a hundred times, and on the soles of his feet hairs of the colour of spiralling jewelled earrings grew. He, having become angry with someone, says "Know this - I shall step upon the ground." When he had come of age, they had three mansions built suitable for the three seasons and provided dancers. He, experiencing great success, dwells like a god, I think.

Then, when our Teacher, having attained omniscience, had set in motion the excellent wheel of the Teaching and was dwelling in dependence on Rājagaha, having been summoned by the King of Magadha for the purpose of seeing the hairs on his feet, sent together with eighty thousand villagers to the presence of the Teacher, having heard the teaching of the Teaching, having gained faith, he requested the going forth from the Teacher. Then the Blessed One, having asked him "Have you been permitted by your mother and father?" having heard that he had not been permitted, rejected this: "Indeed, Soṇa, Tathāgatas do not give the going forth to a son not permitted by his mother and father." He, having accepted the Tathāgata's word with bowed head saying "Good, Blessed One," having gone to the presence of his mother and father, having obtained their permission, having come to the presence of the Teacher, went forth in the presence of a certain monk. This is the summary here; but in detail, the procedure of his going forth has come in the canonical text itself.

When he had obtained the going forth and full ordination and was dwelling at Rājagaha, many relatives and blood-relations and intimate friends bring honour and respect, they speak praise of his physical beauty, and other people too come to see him. The Elder thought - "Many people come to my presence; how shall I be able to do the work in the meditation subject or in insight? What if I were to have a meditation subject explained in the presence of the Teacher and go to the Sītavana cemetery and practise the ascetic duty. For there, having felt disgust thinking 'It is a cemetery,' many people will not come; that being so, my task will reach its summit" - having had a meditation subject explained in the presence of the Teacher, having gone to the Cool Grove, he began to practise the ascetic duty. He thought - "My body is supremely delicate; but it is not possible to attain happiness through happiness alone; it is fitting to weary the body and practise the ascetic duty." Thereupon, having determined upon only standing and walking meditation, he undertook striving. On the soles of his delicate feet, blisters arose one after another and burst; the walking path became nothing but blood. When his feet could no longer bear him, having striven even on his knees and even on his hands, he walks. Even though making energy firm in this way, being unable to produce even so much as a light, he thought - "If anyone else were to be one putting forth strenuous energy, he would be just like me. But I, even striving thus, am unable to produce either the path or the fruit; surely I am not one who understands quickly, nor one who understands through elaboration, nor one who needs to be guided; I must be one for whom the word is the maximum. What is the use of my going forth? Having returned to the lower life, I shall both enjoy wealth and make merit."

At that time the Teacher, having known the elder's applied thought, in the evening time, surrounded by the community of monks, having gone there, having seen the walking path smeared with blood, having exhorted the elder with the simile of the lute, having spoken to him a meditation subject for the purpose of yoking energy with serenity, went back to Vulture's Peak itself. The Elder Soṇa too, having received an exhortation face to face from the One of Ten Powers, before long became established in arahantship. Then the Teacher, at a later time, at Jeta's Grove, surrounded by the community of monks, while teaching the Teaching, established the elder in the foremost position among those putting forth strenuous energy.

The Story of the Elder Soṇa Kuṭikaṇṇa

206. In the eighth, "of those with good speech" (kalyāṇavākkaraṇānaṃ): "speech" (vākkaraṇaṃ) is called the act of speaking; the meaning is "of those with sweet speech." For this elder, together with the One of Ten Powers in one Perfumed Chamber, spoke a talk on the Teaching to the Tathāgata with a sweet voice. Then the Teacher gave him applause. Therefore he became known as the foremost of those with good speech. "Soṇa" was his name, and he wore an ear ornament worth ten million. Therefore he is called "Kuṭikaṇṇa"; the meaning is "Koṭikaṇṇa."

In the question-procedure for him, this is the progressive discourse - This one too, in the time of the Buddha Padumuttara, in the very former method, having gone together with the great multitude to the monastery, standing at the edge of the assembly, while hearing the Teaching of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those with good speech, having thought "It is fitting for me too in the future to become the foremost among those with good speech in the Dispensation of a Buddha," having invited the One of Ten Powers, having given a great gift for seven days, he made the aspiration: "Venerable sir, that monk whom you established in the foremost position among those with good speech at the summit of the seventh day from now, may I too, by the fruit of this preparatory action, become such a one in the future in the Dispensation of a Buddha." The Teacher, having seen that there was no obstacle for him, having declared "In the future, in the Dispensation of the Buddha Gotama, you will be the foremost of those with good speech," departed.

He too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans for a hundred thousand cosmic cycles, even before the arising of our One of Ten Powers, having fallen away from the heavenly world, took conception in the womb of a female lay follower named Kāḷī, a housewife of Kuraraghara. She, when the embryo was fully matured, came to her own family dwelling in the city of Rājagaha.

At that time our Teacher, having attained omniscience, set in motion the wheel of the Teaching at Isipatana. At the setting in motion of the wheel of the Teaching, the deities of the ten-thousand world-systems assembled. There, one among the twenty-eight demon generals, a demon named Sātāgira, having heard the talk on the Teaching of the One of Ten Powers, having become established in the fruition of stream-entry, thought - "Has this sweet talk on the Teaching been heard or not heard by my companion Hemavata?" He, looking among the assembly of gods, not seeing him, thinking "Surely my companion does not know of the arising of the Three Jewels; I shall go and speak the praise of the One of Ten Powers and report the Teaching that has been penetrated," set forth together with his own following by way of Rājagaha to his presence.

Hemavata too, having seen the three-thousand-yojana Himalayas flowering out of season, thinking "I shall play the Himalayan sport together with my companion Sātāgira," set forth together with his own following by way of Rājagaha itself. The vanguard forces of both of those two, having met at the top of the dwelling of the housewife, the female lay follower Kāḷī, said "Whose following are you? We are Sātāgira's. Whose following are you? We are Hemavata's." They, full of mirth, having gone, reported to those demon generals. They too, at that very moment, met at the top of the female lay follower's dwelling. Sātāgira said to Hemavata - "Where, my dear, are you going?" To your presence, my dear. For what reason? Having seen the Himalayas in bloom, I shall sport there together with you. But you, my dear, where are you going? To your presence, my dear. For what reason? By what means do you know of the state of the Himalayas being in bloom? I do not know, my dear. The son of the Great King Suddhodana, Prince Siddhattha, having caused the ten-thousandfold world system to quake, having penetrated omniscient knowledge, set in motion the unsurpassed wheel of the Teaching in the midst of the deities of the ten-thousand world-systems. Do you not know of the fact of its having been set in motion? I do not know, my dear. You understood only this much of a place to be in bloom, but for the honour of that person, the entire ten-thousand world-systems have today become like a single cluster of garlands, my dear. Let the garlands bloom for now; but has that Teacher been seen by you, filling your eyes? Yes, my dear, the Teacher has been seen by me, the Teaching has been heard, and the Deathless has been drunk. I, thinking "I shall make him too know this deathless Teaching," have come to your presence, my dear. While they were conversing with each other, the female lay follower, having risen from her royal couch and sat down, having heard that friendly conversation, took a sign in the sound. Having considered "This sound is from above, not from below; spoken by a non-human spirit, not spoken by a human being," having inclined her ears and uplifted her mind, she sat down. Thereupon -

When Sātāgira had spoken thus -

Thus Hemavata asked about the Teacher's bodily conduct, livelihood, and mental conduct. Each and every question asked, Sātāgira answered. Thus, when the Hemavata Discourse was concluded by way of describing the beauty of the Teacher's body and the praise of his virtues, Hemavata, having sent forth knowledge in accordance with his companion's teaching of the Teaching, became established in the fruition of stream-entry.

Then the female lay follower Kāḷī, while the Teaching was being taught by another, without having previously seen the Tathāgata, having given rise to confidence through oral tradition, as if eating food prepared by another, became established in the fruition of stream-entry. She was the very first stream-enterer and the most senior among all women. Together with her attainment of stream-entry, that very night the delivery took place, and on the name-giving day of the boy who had been obtained, she gave the name Soṇa. She, having dwelt at her family home according to her preference, went to her family home itself.

At that time the Elder Mahākaccāna was dwelling on the Upavatta mountain in dependence on that city. The female lay follower attended upon the elder. The elder regularly went to her dwelling. The boy Soṇa too, regularly going about near the elder, became intimate with him. He at a later time went forth in the elder's presence. The elder, wishing to give him full ordination, having sought a group for three years, gave him full ordination. He, having received full ordination, having had a meditation subject explained, having developed insight, having attained arahantship, having learnt the Suttanipāta in the elder's very presence, having finished keeping the rains retreat, having performed the invitation to admonish, having become desirous of seeing the Teacher, asked permission of his preceptor. The elder said - "Soṇa, when you have gone, the Teacher will have you dwell in the same perfumed chamber and will request the Teaching; you will speak the Teaching. The Teacher, having gained confidence through your talk on the Teaching, will give you a boon. When you are receiving the boon, take this and this, and in my name pay homage at the feet of the One of Ten Powers." He, having been permitted by his preceptor, having gone to the house of his mother the female lay follower, informed her. She too said "Good, dear son, as you are going to see the One of Ten Powers, having brought this woollen blanket, having made it a floor covering in the Teacher's dwelling perfumed chamber, spread it" - and gave the woollen blanket. The Elder Soṇa, having taken that, having set in order his lodging, having gone gradually to the Teacher's dwelling place, having approached at the very time when the One of Ten Powers was seated on the Buddha's seat, having paid respect, stood to one side. The Teacher, having exchanged friendly welcome with him, addressed the Elder Ānanda - "Ānanda, find out about the lodging for this monk." The elder, having known the Teacher's intention, as if pushing aside, spread the floor covering right inside the perfumed chamber.

Then the Blessed One, having spent much of the night in the open air, entered the dwelling. The Venerable Soṇa too, having spent much of the night in the open air, entered the dwelling. The Teacher, having practised the lion's posture in the last watch, having risen towards the break of dawn and sat down, having known "By this time Soṇa's bodily disturbance will have been tranquillised," requested the Venerable Soṇa - "Let the Teaching occur to you to speak, monk." The Elder Soṇa, with a sweet voice, without destroying even a single phrase, recited the discourses of the Aṭṭhakavagga. At the conclusion of the talk, the Blessed One, having given applause, declared his state of being pleased, saying "The Teaching has been well learnt by you, monk. Between the time when it was taught by me and today, the teaching is exactly alike; there is nothing at all deficient or in excess." The Elder Soṇa too, having observed "This is the opportunity," having paid homage to the One of Ten Powers in the words of his preceptor, requested all the boons beginning with full ordination by a group with a Vinaya expert as the fifth member. The Teacher granted them. Again the elder, having paid homage in the words of his mother, the female lay follower, having given the woollen blanket saying "This, venerable sir, is a woollen blanket sent by the female lay follower as a floor covering for your dwelling perfumed chamber," having risen from his seat, having paid homage to the Teacher, having circumambulated him keeping him on his right, departed. This is the summary here; but in detail, beginning with the elder's going forth, everything has come in the discourse itself.

Thus the elder, having obtained eight boons from the Teacher's presence, having gone to the presence of his preceptor, reported all that incident. On the following day, having gone to the door of the dwelling of his mother, the female lay follower, he stood for almsfood. The female lay follower, having heard "My son, it is said, is standing at the door," having come quickly, having paid respect, having taken the bowl from his hand, having caused him to sit down inside the dwelling, gave him food. Then, at the conclusion of the meal, she said to him - "Have you seen the One of Ten Powers, dear son?" "Yes, lay follower." "Was he paid homage to in my name?" "Yes, he was paid homage to, and that woollen blanket of mine too was spread as a floor covering at the dwelling place of the Tathāgata." "What, dear son, it is said that a talk on the Teaching was spoken by you to the Teacher, and that applause was given to you by the Teacher?" "How was that known by you, lay follower?" "Dear son, a deity dwelling in my house, on the day when applause was given to you by the One of Ten Powers, said 'The deities in the entire ten-thousand world-circles gave applause' - dear son, I hope to have the talk on the Teaching spoken by you taught to me too in the very same manner as taught by the Buddhas." The elder accepted his mother's request. She, having known his consent, having had a pavilion built at the door, had him teach her a talk on the Teaching in the very same manner as taught by the One of Ten Powers - the story arose here. The Teacher, at a later time, seated in the midst of the noble company, established the elder in the foremost position among those with good speech.

The Story of the Elder Sīvali

207. In the ninth, "of obtainers, that is to say, Sīvali" - setting aside the Tathāgata, it shows that the Elder Sīvali is the foremost among monks who are obtainers. In the question-procedure for him, this is the progressive discourse - This one too, in the past, in the time of the Buddha Padumuttara, having gone to the monastery in the very manner stated, standing at the edge of the assembly, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among obtainers, having thought "It is fitting for me too to become such a one in the future," having invited the One of Ten Powers, having given a great gift for seven days in the very former method, he made the aspiration: "Blessed One, by this preparatory action I do not aspire to any other achievement; but in the future, in the Dispensation of a Buddha, may I too become the foremost among obtainers, just as that monk established by you in the foremost position." The Teacher, having seen that there was no obstacle, having declared "This aspiration of yours will succeed in the future in the Dispensation of the Buddha Gotama," departed.

That son of good family too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the Buddha Vipassī, took conception in a certain village not far from the city of Bandhumatī. At that time, the residents of the city of Bandhumatī, having discussed again and again together with the king, were giving a gift to the One of Ten Powers. They, one day, all having come together, while giving a gift, thinking "What is lacking in our gift?" did not see honey and jaggery-curds. They, thinking "We shall bring it from somewhere," stationed a man on the road entering the city from the countryside. Then this son of good family, having taken a jar of jaggery-curds from his own village, going to the city thinking "I shall bring something," having washed his face, looking for a convenient place thinking "With washed hands and feet I shall enter," having seen a bee-hive honey free from larvae the size of a ploughshare, thinking "This has arisen for me through merit," having taken it, he enters the city. The man stationed by the citizens, having seen him, asked "My good man, for whom are you bringing this?" For no one, sir, but this was brought by me to sell. If so, my good man, having taken this coin, give me that honey and jaggery-curds.

He thought - "This is not of great value, yet this one gives much all at once; it is fitting to investigate." Then he said to him "I will not give it for one coin." If so, having taken two, give it. Not even for two will I give it. By this method, increasing and increasing, it reached a thousand. He thought - "It is not fitting to stretch it too far; let it be, for now I shall ask what is to be done with this." Then he said to him - "This is not worth much, yet you give much; for what purpose are you taking this?" Here, my dear, the city residents, having competed with the king, while giving a gift to Vipassī, the One of Ten Powers, not seeing these two items among the gift offerings, are searching for them. If they do not obtain these two, there will be defeat for the citizens. Therefore, having given a thousand, I am taking it. But is this fitting only for the citizens? Is it not fitting to give it to others? It is unrestricted to give it to anyone whomsoever. But is there anyone among the citizens who gives a thousand in a single day for the gift? There is not, my dear. But do you know the state of these two being worth a thousand? Yes, I know. If so, go, tell the citizens - "One man does not give these two for a price; he wishes to give them with his own hand. You should be free from concern on account of these two." But you be a bodily witness for me of my seniority in this gift offering.

That villager, having taken the five pungent spices with a māsaka kept for expenses, having made them into powder, having drawn off rice-gruel from the curds, having squeezed the honeycomb into it, having mixed it with the five pungent spice powder, having placed it on a single lotus leaf, having prepared that, having taken it, sat down at a place not far from the One of Ten Powers. Among the honour being brought by the great multitude, looking for his own turn with the bowl, having known the opportunity, having gone to the Teacher's presence, "Blessed One, this is my gift offering of a poor man; please accept this out of compassion for me." The Teacher, out of compassion for him, having accepted it with the stone bowl given by the Four Great Kings, determined that when it was being distributed to sixty-eight hundred thousand monks, it would not be exhausted. That son of good family too, when the meal was finished, having paid respect to the Blessed One, standing to one side, said - "I have seen, Blessed One, today the honour being brought to you by the residents of the city of Bandhumatī. May I too, as an outcome of this action, in whatever existence I am reborn, attain the highest gain and the highest fame." The Teacher, having said "So be it, son of good family," having given the thanksgiving for the meal for both him and the city residents, departed.

That son of good family too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, took conception in the womb of Suppavāsā the king's daughter. From the time of the taking of conception, hundreds of presents arrived in the evening and morning, and Suppavāsā attained success. Then, for the purpose of investigating his merit, they had him touch the seed basket with his hand; from each seed, even a hundred slips or a thousand slips came forth. From a single karīsa of field, even fifty or sixty cartloads arose. Even at the time of filling the granary, they had him touch the granary door with his hand; by the merit of the king's daughter, whatever place was taken from by those who were taking was filled again. Even from a pot full of food, having said "By the merit of the king's daughter," for those giving to anyone whatsoever, as long as they did not withdraw, the food was not exhausted. Seven years passed while the child was still in the womb.

But when the embryo was fully matured, she experienced great suffering for seven days. She, having addressed her husband, sent to the Teacher's presence, saying "Before death, while still living, I shall give a gift" - "Go, having reported this matter to the Teacher, invite the Teacher, and whatever the Teacher says, having noted that well, come and tell me." He, having gone, reported her message to the Blessed One. The Teacher said: "May Suppavāsā the Koliyan daughter be happy; may she, happy and healthy, give birth to a healthy son." The king, having heard that, having paid respect to the Blessed One, set out facing towards the inner village. Even before his arrival, the embryo came forth from Suppavāsā's womb like water from a water-pot; the people who had been sitting around, with tearful faces, began to laugh. The great multitude, full of mirth, went to report the news of the son to the king.

The king, having seen their gestures, thought: "The matter spoken of by the One of Ten Powers has been accomplished, I think." He, having come, reported the Teacher's message to the king's daughter. The king's daughter said: "The meal for which you have invited will be the life-saving meal itself as the auspicious meal. Go, invite the One of Ten Powers for seven days." The king did so. They set going a great gift to the Community of monks headed by the Buddha for seven days. Since the boy, having been born, was cooling the heated minds of all the relatives, they gave him the name "the boy Sīvali." He, because of having dwelt in the womb for seven years, was capable of all tasks from the very time of birth. The General of the Teaching, Sāriputta, on the seventh day had a friendly conversation with him. The Teacher too spoke a verse in the Dhammapada -

Then the elder said thus to him - "But having experienced such a heap of suffering, is it not fitting for you to go forth?" "If permitted, I would go forth, venerable sir." Suppavāsā, having seen the boy speaking together with the elder, thinking "What indeed is my son speaking about together with the General of the Teaching?" having approached the elder, asked - "What is my son speaking about together with you, venerable sir?" "Having spoken about the suffering of dwelling in the womb experienced by himself, he says 'Permitted by you, I shall go forth.'" "Good, venerable sir, give him the going forth." The elder, having led him to the monastery, having given the meditation subject of the skin pentad, while giving the going forth, said: "Sīvali, there is no need for you of any other exhortation; you should review the very suffering experienced by you for seven years." "Venerable sir, the going forth alone is your burden; but whatever can be done by me, that I shall know." He, at the very moment of shaving the first round of hair, became established in the fruition of stream-entry; at the moment of shaving the second, 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 arahantship were neither after nor before. From the day of his going forth, the four requisites arose for the Community of monks as much as they wished. Thus here the story originated.

Afterwards the Teacher went to Sāvatthī. The elder, having paid respect to the Teacher, said: "Venerable sir, I shall investigate my merit; give me five hundred monks." "Take them, Sīvali." He, having taken five hundred monks, going towards the Himalayas, goes along the forest road. The deity dwelling in the banyan tree first seen by him gave gifts for seven days. Thus he -

In all places they gave gifts for seven days each. But on Mount Gandhamādana, the king of gods named Nāgadatta, during the seven days, on one day gave almsfood of milk, on one day gave almsfood of ghee. The Community of monks said - "Friend, of this king of gods, neither are cows being milked to be seen, nor churning of curds; from where does this arise for you, king of gods?" "Venerable sir, this is the fruit of the gift of a ticket-meal of milk in the time of Kassapa, the One of Ten Powers," said the king of gods. Afterwards the Teacher, making the going out to meet Revata of the Acacia Forest the occasion, established the elder in the foremost position among those who had attained the highest gain and the highest fame in his own Dispensation.

The Story of the Elder Vakkali

208. In the tenth, "of those inclined to faith" means of those inclined through faith; it shows that the Elder Vakkali is the foremost among monks of powerful faith. For the faith of others had to be increased, but for the elder it had to be reduced. Therefore he is said to be the foremost of those inclined to faith. "Vakkalī" however was his name.

In the question-procedure for him, this is the progressive discourse - For this one too, in the past, in the time of the Buddha Padumuttara, having gone to the monastery in the very manner stated, 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 inclined to faith, having thought "It is fitting for me too to become such a one in the future," having invited the Teacher in the very manner stated, having given a great gift for seven days, having paid homage to the One of Ten Powers, he made the aspiration: "Venerable sir, may I too, by this preparatory action, like the monk established by you in the foremost position among those inclined to faith, in the future become the foremost of those inclined to faith in the Dispensation of a Buddha." The Teacher, having seen that there was no obstacle for him, having declared it, departed.

He too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of our Teacher, took conception in a brahmin family in Sāvatthī; they gave him the name Vakkalitissa. He, having come of age, having learnt the three Vedas, having seen the One of Ten Powers surrounded by the community of monks walking about in Sāvatthī, looking at the Teacher's bodily achievement, unsatisfied by the sight of his bodily achievement, went about together with the One of Ten Powers only. Having gone together with him going to the monastery, he stood just looking at the accomplishment of his body. When he sat down in the Teaching hall and taught the Teaching, he stood at a place directly facing him and listened to the Teaching. He, having gained faith, having requested the going forth thinking "Living in the midst of a house, I shall not always obtain the sight of the One of Ten Powers," went forth in the Teacher's presence.

From that time onwards, except for the time of taking food, at the remaining times, wherever standing one was able to see the One of Ten Powers, steady in that, having abandoned wise attention, he dwelt just looking at the One of Ten Powers. The Teacher, waiting for the maturation of his knowledge, even though for a long stretch of time he went about merely by way of seeing his physical form, without saying anything, having known "Now his knowledge has reached maturity; it is possible to awaken him," spoke thus - "What is there for you, Vakkali, in seeing this foul body? Whoever, Vakkali, sees the Teaching sees me. Whoever sees me sees the Teaching. For, Vakkali, one seeing the Teaching sees me; one seeing me sees the Teaching."

Even though the Teacher thus exhorted him, the elder, having given up the sight of the One of Ten Powers, was indeed unable to go elsewhere. Then the Teacher, thinking "This monk, without obtaining a sense of urgency, will not understand," when entering the rains retreat was approaching, having gone to Rājagaha, on the day of entering the rains retreat, dismissed the elder saying "Go away, Vakkali." Buddhas are indeed those whose words are acceptable; therefore the elder, being unable to stand having gone against the Teacher, being unable to bear not coming into the presence of the One of Ten Powers for three months, thinking "What can be done now? I have been dismissed by the Tathāgata; I do not obtain his presence; what is the use of life for me?" ascended to a precipitous place on the Vulture's Peak mountain. The Teacher, having known his state of distress, thinking "This monk, not obtaining encouragement from my presence, might destroy the decisive support for path and fruition," emitted a radiance to show himself. Then, from the time of seeing the Teacher, his great dart of sorrow was abandoned. The Teacher, as if bringing a flood to a dried-up lake, in order to produce powerful joy and pleasure in the Elder Vakkali, spoke this verse in the Dhammapada -

And to the Elder Vakkali he stretched out his hand saying "Come, Vakkali." The elder, having produced powerful joy thinking "The One of Ten Powers has been seen by me, and the invitation 'Come' has also been received," not knowing his own state of going, thinking "From where shall I go?" having sprung forward into the sky before the One of Ten Powers, while his first foot was still placed on the mountain, reflecting on the verse spoken by the Teacher, having suppressed the joy right there in the sky, having attained arahantship together with the analytical knowledges, descending while paying homage to the Tathāgata. At a later time, the Teacher, seated in the midst of the noble company, established the elder in the foremost position among those inclined to faith.

Commentary on the Second Chapter.

14.

The Chapter on the Foremost

3.

The Third Chapter on the Foremost

209. In the first discourse of the third chapter, "eager to train" means of those who, being devoted to the three trainings, train with fondness; this is the meaning. "Rāhula" indicates the Elder Rāhula, his own son. The Elder, it is said, from the day of his going forth, rising right early, having taken up a handful of sand, aspires thus: "Oh, may I today receive this much exhortation and instruction from the One of Ten Powers and from my teachers and preceptors." Therefore he became known as the foremost of those eager to train.

210. In the second, "of those gone forth through faith" means of those gone forth through faith. "Raṭṭhapāla" means one able to protect the country, or he came to the term Raṭṭhapāla also because he was born in a family able to hold together a broken country. For he, having heard the Teacher's teaching of the Teaching, having gained faith, having made fourteen meal-refusals, having obtained his mother and father's permission for the going forth, went forth. Therefore he became known as the foremost of those gone forth through faith.

The Story of the Elders Rāhula and Raṭṭhapāla

Now for both of these elders, in the question-procedure, this is the progressive discourse - These two, it is said, in the past, in the time of the Buddha Padumuttara, were reborn in a very wealthy householder's family in the city of Haṃsavatī. Their name or clan in their childhood is not spoken of. But having come of age, having been established in the household life, after the passing of their own respective fathers, both, having summoned their own respective treasurers of the jewel storehouse, having seen the immeasurable wealth - "This much heap of wealth our grandfather, great-grandfather and others were not able to take with them when they went; now it is fitting for us to take this wealth and go by whatever means" - those two persons began to give a great gift to the destitute, travellers and others at four places. One, having asked each person who came to his place of giving, among rice gruel, sweet-meats and so on, whatever came to mind for whomever, he gave that to that person; for him, by that very reason, the name "Āgatapāka" came to be. The other, without even asking, filling and filling each vessel taken, gives it; for him too, by that very reason, the name "Anaggapāka" came to be; the meaning is "immeasurable cooking."

Both of them one day went right early outside the village for the purpose of washing their faces. At that time, two hermits of great supernormal power, having come through space from the Himalayas for the purpose of the alms round, having descended not far from those friends, thinking "Let them not see us," stood to one side. Both those persons, having arranged their requisites such as gourd-bowls and so on, having headed towards the inner village, having come to the presence of those who had gone for almsfood, paid homage. Then the hermits said to them "At what time did you come, O ones of great merit?" They, having said "Just now, venerable sir," having taken the gourd-bowls from their hands, having led them to their own respective houses, at the conclusion of the meal, obtained their acknowledgment for the purpose of regularly receiving almsfood.

Among them, one hermit was one whose body element was accompanied by fever. He, by his own power, having divided the water of the great ocean in two, having gone to the dwelling of the serpent king Pathavindara, sits down for the day residence. He, having taken the suitable climate, having returned, while giving thanksgiving for the meal at the house of his own attendant, says "May it be like the dwelling of the serpent Pathavindara." Then one day the attendant asked him - "Venerable sir, when you give thanksgiving you say 'May it be like the dwelling of the serpent Pathavindara'; we do not know the meaning of this; what is meant by this, venerable sir?" "Yes, householder, I say 'May your success be similar to the success of the serpent king Pathavindara.'" The householder from then on fixed his mind on the dwelling of the serpent king Pathavindara.

The other hermit, having gone to the realm of the Thirty-three, takes the day residence in the empty Serisaka mansion. He, while coming and going, having seen the success of Sakka, the king of gods, while giving thanksgiving to his own attendant, says "May it be like Sakka's mansion." Then that householder too, the other friend, asked him just as the other had asked that hermit. He, having heard his words, fixed his mind on Sakka's dwelling. Both of them were reborn in the very places they had wished for.

The one reborn in the dwelling of Pathavindara became known as the serpent king Pathavindara. He, at the moment of rebirth, having seen his own individual existence, was remorseful, thinking "Indeed the hermit who frequented my family praised a disagreeable place for me; this is a place for crawling about on one's chest; surely he did not know any other place." Then at that very moment, adorned and prepared serpent dancers took up musical instruments in all directions. He, at that very moment, having abandoned that individual existence, became one having the appearance of a young man. And every fortnight the four great kings go to the attendance upon Sakka. Therefore he too went to the attendance upon Sakka together with Virūpakkha, the king of serpents. Sakka, having seen him coming from afar, recognised him. Then, when he had come near and was standing, he asked "Where were you reborn, my dear?" "Do not speak of it, great king; I have been reborn in a place where one crawls on one's chest; but you obtained a good friend." "My dear, do not think 'I have been reborn in an unsuitable place'; Padumuttara, the One of Ten Powers, has arisen in the world; having performed the preparatory action for him, aspire to this very place; we shall both dwell in happiness." He, having said "Thus, Sire, I shall do," having gone, having invited Padumuttara, the One of Ten Powers, prepared honour and respect for the whole night together with the assembly of serpents in his own serpent dwelling.

The Teacher, on the following day, when dawn arose, addressed his own attendant, the Elder Sumana - "Sumana, today the Tathāgata will go far on the alms round; let worldling monks not come, let only those who are masters of the three Canons, who have attained the analytical knowledges, and who possess the six higher knowledges come." The Elder, having heard the Teacher's words, informed everyone. Together with the Teacher, a hundred thousand monks plunged into the sky. Pathavindhara, having come together with the assembly of nāgas to meet the One of Ten Powers, having surrounded the Teacher, having looked at the community of monks treading upon the jewel-coloured waves on the surface of the ocean, looking first at the Teacher, and at the end at the most junior in the Community, the novice named Uparevata, the son of the Tathāgata, he gave rise to joy and gladness, thinking "It is not marvellous that the remaining disciples have such supernormal power, but that this young boy has such supernormal power is exceedingly marvellous."

Then, when the One of Ten Powers was seated in his abode, as the remaining monks sat down starting from the most senior, the seat of the novice Uparevata reached the very place directly facing the Teacher. The king of nāgas, whether giving rice gruel or giving sweet-meats, looked once at the One of Ten Powers, and once at the novice Uparevata. For on his body, it is said, the thirty-two marks of a great man appeared just as on the Teacher's body. Then the king of nāgas, thinking "This novice appears similar to the Buddhas; what indeed is he?" asked a certain monk seated not far away - "What is this novice to the One of Ten Powers, venerable sir?" "His son, great king." He thought - "Great indeed is this monk, who has obtained the state of being a son of such a Tathāgata who has attained splendour. Even his body in part appears similar to the body of the Buddhas; it is fitting for me too to become such a one in the future." Having given a great gift for seven days, he made the aspiration: "Venerable sir, by the power of this preparatory action, may I, like this Uparevata, in the future become the son of a Buddha." The Teacher, having seen that there was no obstacle, having declared "In the future you will be the son of the Buddha Gotama," departed.

Pathavindhara too, when the next fortnight had arrived, went together with Virūpakkha to the attendance upon Sakka. Then Sakka asked him, standing nearby - "Have you aspired to this heavenly world, my dear?" "It is not aspired to, great king." "What fault did you see?" "There is no fault, great king, but I saw the son of the One of Ten Powers, the novice Uparevata. From the time of seeing him, my mind did not incline elsewhere, and so I made the aspiration: 'In the future may I become such a son of a Buddha.' You too, great king, make an aspiration; we shall not be without each other in the place of rebirth." Sakka, having accepted his word, having seen a certain monk of great majesty, reflecting "From which family indeed has this son of good family gone forth?" he understood: "This one, having been the son of a family able to hold together a broken country, having made fourteen breaks in meals, having caused his mother and father to give permission for the going forth, went forth." Though knowing, yet as if not knowing, having asked the One of Ten Powers, having made great honour for seven days, he made the aspiration: "Venerable sir, by the outcome of this meritorious action, like this son of good family in your Dispensation, may I in the future become the foremost among those gone forth through faith in the Dispensation of a Buddha." The Teacher, having seen that there was no obstacle, having declared "You, great king, in the future will be the foremost among those gone forth through faith in the Dispensation of the Buddha Gotama," departed. Sakka too went to the city of the gods itself.

Both of them, having passed away from their place of rebirth, wandering in the round of rebirths among gods and humans, passed through many thousands of cosmic cycles. Now, at the summit of ninety-two cosmic cycles from now, a Buddha named Phussa arose in the world. His father was a king named Mahinda; he had three younger half-brothers from a different mother. The king, day after day, cherishing the thought "The Buddha is mine alone, the Teaching is mine, the Community is mine," himself fed the One of Ten Powers with regular food.

Then one day his borderland was in revolt. He addressed his sons - "Dear sons, the borderland is in revolt; either you or I must go. If I go, the One of Ten Powers must be attended upon by you in this manner." All three of them said all at once - "Father, there is no business of going for you; we shall scatter the thieves." Having paid homage to their father, having gone to the borderland, having scattered the thieves, having become victorious in battle, they returned. They consulted with their footmen on the road - "Dear friends, as soon as we have arrived, our father will give a boon; which boon shall we take?" "Sirs, after your father's passing there is nothing that is rare for you; but take the boon of attending upon your eldest brother, the Buddha Phussa," they said. They, saying "Well spoken by you," all being of one mind, having gone, saw their father. Then the father, having been pleased with them, gave a boon. They requested the boon saying "We shall attend upon the Tathāgata for three months." The king said "This cannot be given; take another boon." "Father, we have no need of another boon; if you wish to give, give us this very boon." The king, when they spoke again and again, having thought "It is not possible not to give, since it was promised by me," said - "Dear sons, I give you the boon; but however, Buddhas are difficult to approach, like lions wandering alone; attending upon the One of Ten Powers, you should be heedful."

They thought - "It is fitting for us, while attending upon the Tathāgata, to attend in a befitting manner." All being of one mind, having undertaken the ten precepts, having become free from the odour of defilement, they appointed three men to carry the burden of the Teacher's alms hall. Among them, one was the producer of wealth and grain, one was the constructor, one was the arranger of gifts. Among them, the producer of wealth and grain was born in the present time as the great King Bimbisāra, the constructor as the lay follower Visākha, the arranger of gifts as the Elder Raṭṭhapāla. He, having done wholesome deeds there for as long as life lasted, was reborn in the celestial city. But this Elder Rāhula, in the time of Kassapa, the One of Ten Powers, having been the eldest son of King Kikī of Kāsi, was reborn; they gave him the name Prince Pathavindhara. He had seven sisters. They had seven residential cells built for the One of Ten Powers. Pathavindhara received the viceroyalty. He said to those sisters - "Among the residential cells built by you, give one to me too." "Brother, you are established in the position of viceroy; it is you who should give to us; you build another residential cell." He, having heard their words, had five hundred monasteries built. Some say five hundred residential cells. He, having done wholesome deeds there for as long as life lasted, was reborn in the celestial city. But in this arising of a Buddha, Prince Pathavindhara took conception in the womb of the queen-consort of our Bodhisatta, and his companion was reborn in the house of the millionaire Raṭṭhapāla in the market town of Thullakoṭṭhita in the Kuru country.

Then our One of Ten Powers, having attained the highest enlightenment, having set in motion the excellent wheel of the Teaching, having come gradually to Kapilavatthu, gave the going forth to Prince Rāhula. The procedure of his going forth has come in the canonical text itself. For him thus gone forth, the Teacher, by way of continuous exhortation, spoke the Discourse on the Exhortation to Rāhula. Rāhula too, rising right early, having taken up sand with his hand, says "May I today receive this much exhortation from the One of Ten Powers and from my teachers and preceptors." A discussion arose in the midst of the community of monks: "The novice Rāhula is indeed patient of exhortation, a son befitting his father." The Teacher, having known the disposition of the monks' minds, thinking "When I have gone, a teaching of the Teaching will increase, and the virtue of Rāhula will become known," having gone, seated on the Buddha-seat in the Teaching hall, addressed the monks: "Monks, what discussion were you having as you sat together here?" We are speaking of the state of being patient of exhortation of the novice Rāhula, Blessed One. The Teacher, standing at this point, for the purpose of illustrating the virtue of Rāhula, having brought up the Deer Jātaka, related:

Then, at the time of being a seven-year-old novice, thinking "Let not Rāhula, even for the purpose of play due to his youth, speak a conscious lie," he taught the Exhortation to Rāhula at Ambalaṭṭhikā. At the time of being an eighteen-year-old novice, when he was entering for almsfood behind the Tathāgata, having seen the beauty of form of both the Teacher and of himself, while thinking a thought connected with the household life, by the method beginning with "Whatever, Rāhula, materiality," he spoke the Greater Discourse on the Exhortation to Rāhula. But the Exhortation to Rāhula in the Saṃyutta and the Exhortation to Rāhula in the Aṅguttara are just the elder's practice of insight. Then the Teacher, having known the maturity of his knowledge, at the time of being a newly ordained monk, seated in the Blind Men's Grove, spoke the Shorter Exhortation to Rāhula. At the conclusion of the teaching, the Elder Rāhula, together with ten billion deities, attained arahantship; there is no counting of the deities who became stream-enterers, once-returners, and non-returners. Then the Teacher, at a later time, seated in the midst of the noble Community, established the elder in the foremost position among those eager to train in this Dispensation.

But when the Teacher, having set out on a journey to the Kuru country, had arrived at Thullakoṭṭhita, the son of good family Raṭṭhapāla, having heard the Teacher's teaching of the Teaching, having gained faith, having obtained permission from his mother and father, having approached the One of Ten Powers, by the Teacher's command, went forth in the presence of a certain elder. From the day of his going forth, the millionaire householder, having seen monks going past the door of his own dwelling, reviled and abused them: "What business do you have in this house? There was only one little son; having taken him, you have gone. Now what will you do?" The Teacher, having dwelt at Thullakoṭṭhita for a fortnight, went again straight to Sāvatthī. There the Venerable Raṭṭhapāla, attending wisely, doing the work, having developed insight, attained arahantship. He, having obtained permission from the Teacher, having gone to Thullakoṭṭhita for the purpose of seeing his mother and father, there walking for almsfood successively, having received food made with flour from the previous evening at his father's dwelling, consuming it as if it were the Deathless, having been invited by his father, having consented, on the second day having consumed almsfood at his father's dwelling, having aroused the perception of foulness regarding the women who were adorned and prepared, having taught the Teaching while standing right there, having flown up into the sky like an iron arrow released from a bowstring, having gone to King Korabya's Migacīra park, seated on the auspicious stone slab, having taught the Teaching adorned with the four losses to the king who had come for the purpose of seeing him, wandering on a journey gradually, he came again straight to the presence of the Teacher. Thus this story originated. Then the Teacher, at a later time, seated in the midst of the noble company, established the elder in the foremost position among sons of good family who had gone forth through faith in this Dispensation.

The Story of the Elder Kuṇḍadhāna

211. In the third, "of those who take the voting ticket first" shows that the Elder Kuṇḍadhāna is the foremost among monks who are the very first takers of voting tickets. It is said that elder, on the day of the invitation by Mahāsubhaddā, when the Tathāgata was going to the city of Ugga, when it was said "Today the Teacher will go far on the alms round; let worldlings not take voting tickets, let only the five hundred who have eliminated the mental corruptions take them," having roared the lion's roar at the very first, took the voting ticket. On the day of the invitation by Cūḷasubhaddā too, when the Tathāgata was going to Sāketa, among the five hundred monks he took the voting ticket at the very first, and also when going to the Sunāparanta country. For these reasons the elder became known as the foremost of those who take the voting ticket first. "Kuṇḍadhāna" however was his name.

In the question-procedure for him, this is the progressive discourse - It is said that this one, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, in the very manner stated, having gone to the monastery, 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 performed the preparatory action for the Buddhas, having aspired to that position of rank, having been declared by the Teacher who saw that there was no obstacle, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the Buddha Kassapa, he was reborn as an earth-dwelling deity. For Buddhas of long life span, the Observance is not held every fortnight. For the Blessed One Vipassī, the One of Ten Powers, 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, again and again, 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 this situation, with displeasure arisen, "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," having thought thus, said to him as he was coming "Here, friend, take your bowl and robes; I do not go along the same road with such an evil companion." 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 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. 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; having said "I shall not perform the Observance together with him," having gone out, 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 they have shame or are shameless, 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, while 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 realms of misery for one interval between Buddhas. But if from time to 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; even when he stands, she stands - thus she appears as a constant follower. The elder does not see her, but 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 preceptors are favourites, your teachers are favourites." Then they reported to the Teacher - "Kuṇḍadhāna speaks such harsh speech with the young novices." The Teacher, having had him summoned, having asked "Is it true, monks?" 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 that, 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 the 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.

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, saying "Bring it here, friend, a voting ticket," stretched out his hand first of all. 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." He aspired to go, thinking "I shall give a voting ticket to Kuṇḍadhāna." The Elder 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.

The Story of the Elder Vaṅgīsa

212. In the fourth, "of those with discernment" means of those accomplished in discernment; it shows that the Elder Vaṅgīsa is the foremost. It is said that this elder, when approaching the presence of the One of Ten Powers, beginning from the range of vision, comparing with the moon, the sun, the sky, the great ocean, the noble elephant, the lion the king of beasts, comparing with each of these, praising the Teacher with many hundreds of stanzas, with many thousands of stanzas, he approaches. Therefore he became known as the foremost of those with discernment.

In the question-procedure for him, this is the progressive discourse - It is said that this one too, in the time of the Buddha Padumuttara, having taken conception in a family of great wealth in the city of Haṃsavatī, in the very same former manner, having gone to the monastery, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those with discernment, having performed a service for the Teacher, having made the aspiration "May I too in the future become the foremost among those with discernment," having been declared by the Teacher, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, he was reborn in a brahmin family in Sāvatthī. They gave him the name "the young man Vaṅgīsa." He, having come of age, while learning the three Vedas, having pleased his teacher, having learnt a spell called the corpse-head spell, by tapping a corpse's head with his fingernail, he knows "This being was reborn in such and such a realm."

The brahmins, having known "This is our livelihood," having seated the young man Vaṅgīsa in a covered vehicle, going about through villages, market towns, and royal cities, having stopped at a city gate or a market town gate, having known that the great multitude had gathered together, say "Whoever sees Vaṅgīsa obtains wealth or obtains fame or goes to heaven." Having heard their talk, many people, having given a bribe, become desirous of seeing him. Kings, royal ministers, and chief ministers, having gone to their presence, ask "What is the special knowledge of the teacher?" You do not know; in the whole of Jambudīpa there is no other wise person similar to our teacher. Having had the heads of those dead for three years brought, having tapped them with his fingernail, he knows "This being was reborn in such and such a realm." Vaṅgīsa too, for the purpose of cutting off the uncertainty of the great multitude, having summoned those various people, had them tell their own respective destinations. In dependence on that, he received from the hands of the great multitude even a hundred, even a thousand.

The brahmins, having taken the young man Vaṅgīsa, having wandered about according to their liking, went again to Sāvatthī. Vaṅgīsa, standing at a place not far from the great monastery of Jetavana, thought - "They say the ascetic Gotama is wise; but it is not proper for me to go about always doing the bidding of these ones alone; it is proper to go to the presence of the wise too." He said to the brahmins - "You go; I, not going together with many, shall see the ascetic Gotama." They said - "Vaṅgīsa, do not find delight in seeing the ascetic Gotama. For whoever sees him, he entices that one by magic." Vaṅgīsa, not heeding their talk, having gone to the Teacher's presence, having made a sweet friendly welcome, sat down to one side.

Then the Teacher asked her - "Vaṅgīsa, do you know any craft?" Yes, Master Gotama, I know one called the corpse-head spell. What does that spell do? Even at the end of three years, having recited that spell, having tapped the head of the dead with my fingernail, I know the place of rebirth. The Teacher showed him the head of one arisen in hell, one arisen among humans, one among gods, and the head of one who had attained final Nibbāna. He, having tapped the first head, said "Master Gotama, this being has gone to hell." Good, good, Vaṅgīsa, well seen by you. Where has this being gone? he asked. To the human world, Master Gotama. Where has this being gone? To the heavenly world, Master Gotama. He told the place where all three had gone. But while tapping the head of the one who had attained final Nibbāna with his fingernail, he saw neither end nor limit. Then the Teacher asked him "Are you not able, Vaṅgīsa?" "Look, Master Gotama, let me investigate further" - he turns it over again and again. How could one know the destination of one who has eliminated the mental corruptions by an outsider's spell? Then sweat was released from his head. He, being ashamed, stood silent. Then the Teacher said to him "Are you wearied, Vaṅgīsa?" Yes, Master Gotama, I am not able to know the place where this being has gone. If you know, please tell. "Vaṅgīsa, I know even this, and I know even further than this" - having said this, he spoke these two verses in the Dhammapada -

Thereupon Vaṅgīsa said - "Master Gotama, for one who gives true knowledge in exchange for true knowledge there is no decline. I shall give you the spell that I myself know; you give me that spell." Vaṅgīsa, we do not give a spell in exchange for a spell; we give it just so. "Good, Master Gotama, give me the spell" - having shown esteem, having made a tortoise-like gesture with his hands, he sat down. What, Vaṅgīsa, in your system, is there not a probation for those receiving a very costly spell or anything else? There is, Master Gotama. But do you think that our spell is without probation? Brahmins are indeed never satisfied with spells; therefore he said to the Blessed One - "Master Gotama, I shall do according to the procedure stated by you." The Blessed One said - "Vaṅgīsa, when we give this spell, we give it to one of the same outward appearance as us." Vaṅgīsa said to the brahmins "It is fitting for me to obtain this spell by doing whatever it takes." Do not worry about me going forth; having obtained this spell, I shall be the foremost in the whole Indian subcontinent. This being so, it will be good for you too" - for the sake of the spell, he went forth in the Teacher's presence. The Teacher, saying "First undergo the probation for the spell," taught him the thirty-two aspects. The wise being, while just reciting the thirty-two aspects, having established contemplation of destruction and passing away therein, having developed insight, attained arahantship.

When he had attained arahantship, the brahmins, thinking "What indeed is the situation of Vaṅgīsa? Shall we see him or not?" having gone to his presence, asked "Well, dear Vaṅgīsa, have you learnt a craft in the presence of the ascetic Gotama?" Yes, I have learnt. If so, come, let us go. You go; the business of going together with you is finished for me. From the very first we told you "The ascetic Gotama entices by magic those who come to see him." You have now come under the control of the ascetic Gotama; what shall we do in your presence? - and they departed by the very road by which they had come. The Elder Vaṅgīsa too, whenever he goes to see the One of Ten Powers, goes making a praise. Therefore the Teacher, seated in the midst of the Community, established him in the foremost position of those with discernment.

The Story of the Elder Upasena Vaṅgantaputta

213. In the fifth, "of those who are all-pleasing" means of those who are all-pleasing. "Upasena" is that elder monk's name. But he was the son of the brahmin Vaṅganta, therefore he is called "Vaṅgantaputta." But this elder monk was not only pleasing himself; his following too was pleasing. Thus, by the power of the name obtained in dependence on his following, he became known as the foremost of those who are all-pleasing.

As for the question-procedure, this is his progressive discourse - For this one too, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having reached maturity, in the former method itself, having gone to the Teacher's presence, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who are all-pleasing, having performed a service for the Teacher, having aspired to that position of rank, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, he took conception in the womb of the brahmin woman Sārī in the brahmin village of Nālaka; they gave him the name "the boy Upasena."

He, having come of age, having learnt the three Vedas, having heard the Teaching in the presence of the One of Ten Powers, having gained faith, went forth. He, being one year since his full ordination, thinking "I am nurturing a noble embryo," having given the going forth to one son of good family in his own presence, gave him full ordination. He, having performed the invitation ceremony, when his co-resident pupil was of one rains retreat, himself being of two rains retreats, thinking "The One of Ten Powers, having seen me, will be pleased," taking his co-resident pupil, came to see the One of Ten Powers. The Teacher asked him, who had paid homage and was seated to one side - "How many rains retreats have you, monk?" "I am of two rains retreats, Blessed One." "But how many rains retreats has this monk?" "One rains retreat, Blessed One." "What is this monk to you?" "He is my co-resident pupil, Blessed One." Then the Teacher, having said "Too quickly indeed, foolish man, you have reverted to luxurious living," rebuked him in many ways. The elder monk, having received the rebuke from the Teacher's presence, having paid homage to the Blessed One, thinking "With this very face resplendent as the full moon, I shall cause the Teacher to give applause in dependence on a following itself," on that very day, having gone to a certain place, having done the work of insight, before long attained arahantship.

Then, since the elder monk, having gone forth from a great family, was a teacher of the Teaching whose fame had spread throughout the earth, therefore, having become devoted through his talk on the Teaching, and having gone forth from the families of friends, colleagues, and relatives, many boys of good family go forth in the elder monk's presence. Having explained the thirteen ascetic practices, saying "I am a forest dweller; if you too are able to become forest dwellers, go forth," when they say "We shall be able, venerable sir," he gives them the going forth. They, by their own power, determine this and that ascetic practice. The elder monk, when he was of ten years seniority, having mastered the monastic discipline, gave full ordination to all of them. And thus fully ordained, about five hundred monks were his retinue.

At that time the Teacher, dwelling in the great monastery of Jetavana, having announced to the community of monks "I wish, monks, to go into seclusion for a fortnight," dwelt alone. The community of monks too made an agreement: "Whoever approaches the Blessed One for an audience should be made to confess an expiation." Then the Elder Upasena, thinking "I shall see the Blessed One," having gone together with his own following to Jeta's Grove, having approached the Teacher, having paid respect, sat down to one side. The Teacher, for the purpose of bringing up a discussion, addressed a certain co-resident pupil of the elder monk - "Are rag-robes agreeable to you, monk?" Having said "No indeed, venerable sir, rag-robes are not agreeable to me," he reported his state of being a wearer of rag-robes out of respect for his preceptor. At this point the Teacher, having given applause to the elder monk saying "Good, good, Upasena," spoke praise of his virtues in many ways. This is the summary here; but in detail, this story has come in the canonical text itself. Then the Teacher, at a later time, seated in the midst of the noble company, established the elder monk in the foremost position among those who are all-pleasing in this Dispensation.

The Story of the Elder Dabba

214. In the sixth, "of the appointers of lodgings" means of those who prepare lodgings. It is said that at the time of the elder's preparation of lodgings, in the eighteen great monasteries there was neither an unswept residential cell, nor an untended lodging, nor an uncleaned bed and chair, nor drinking water and water for washing not set out. Therefore he became known as the foremost of the appointers of lodgings. His name was Dabba. But because he was born in a Mallan royal family, he became known as the Mallian.

In the question-procedure for him, this is the progressive discourse - For this one, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having come of age, in the very manner stated, having gone to the monastery, while hearing the Teaching, 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 of the decline of the Dispensation of Kassapa, the One of Ten Powers; 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 was not, friends." 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 too, having passed away from there, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, 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 Pabbateyya country, one was reborn in a householder's home in the Bāhiya country, one was reborn in a householder's home in Rājagaha. 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.

When he was seven years old, the Teacher, surrounded by the community of monks, wandering on a journey in the Mallan country, having reached the market town of Anupiya, 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, while the first round of hair was being shaved, 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 very time of full ordination onwards, prepares lodgings for all the monks dwelling in dependence on Rājagaha, and having received almsfood, assigns it. 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, and prepares lodgings even far away. He 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 created for each elder one monk similar to himself, having gone ahead again and again 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.

The Story of the Elder Pilindavaccha

215. In the seventh, "dear and beloved to the deities" shows that the Elder Pilindavaccha is the foremost of those who are both dear and beloved to the deities. It is said that he, when a Buddha had not arisen, having become a wheel-turning monarch, having established the great multitude in the five precepts, made them destined for heaven. It is said that for the most part the deities reborn in the six sensual heavens, having received his very exhortation, in whatever place they were reborn, having surveyed their own success, reflecting "In dependence on whom indeed did we obtain this heavenly success?" having seen this elder, thinking "In dependence on the elder this success was obtained by us," they pay homage to the elder morning and evening. Therefore he became known as the foremost of those dear and beloved to the deities. Now "Pilinda" is his clan, "Vaccha" is his name. Having combined both of those, he is called "Pilindavaccha."

In the question-procedure for him, this is the progressive discourse - 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 former manner, while hearing the Teacher's teaching of the Teaching, having seen the Teacher establishing a certain monk in the position of being dear and beloved to the deities, having aspired to that position of rank, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a brahmin family in Sāvatthī. They gave him the name Pilindavaccha. He, at a later time, having heard the Teacher's teaching of the Teaching, having gained faith, having gone forth, having been fully ordained, having developed insight, attained arahantship. He, when speaking together with both laypeople and monks, addresses them only with the term "outcast," saying "Come, outcast, go, outcast, bring, outcast, take, outcast." Having brought that discussion, they asked the Tathāgata - "Blessed One, noble ones do not have harsh speech." Monks, for noble ones there is no harsh speech by way of contempt for others, but however it could be by force of habit from another existence. Venerable sir, the Elder Pilindavaccha, rising up again and again, when speaking together with both laypeople and monks, speaks saying "outcast, outcast" - what is the reason here, Blessed One? Monks, this is not practised by my son only now; but in the past he was reborn in a brahmin family that used the term "outcast" for five hundred births. Thus he spoke by force of habit from past existences, not by way of harshness. For indeed, the conventional expression of noble ones, even though being harsh, is pure by the non-harsh nature of the volition; not even a trifle of evil is found herein - having said this, he spoke this verse in the Dhammapada -

Then one day the elder, while entering Rājagaha for almsfood, having seen a certain man who, having filled a vessel with long peppers, was taking it and entering the inner city, said "What have you in the vessel, outcast?" He thought - "This ascetic spoke harsh speech with me right early in the morning; it is fitting to say to him only what is befitting" - and said "Mice-dung, venerable sir, is in the vessel." "So it will be, outcast." As he was leaving the sight of that elder, everything became mice-dung indeed. He thought - "These long peppers appear similar to mice-dung; is this their real nature or not?" - investigating, he pressed them with his hand. Then, having known their state of being rat-dung, strong displeasure arose in him. He, thinking "Are only these ones of such a form, or those in the cart too?" having gone and looking, having seen that all the long peppers too were just like that, having held his heart with his hand, thinking "This is not the deed of another; this is the deed of the monk seen by me right early in the morning; surely there will be a remedy; having searched for the place where he has gone, I shall know this reason," having asked the path the elder had gone, he set forth.

Then one man, having seen him going exceedingly fast, asked "My good man, you are going exceedingly fast; on what business are you going?" He reported that incident to him. He, having heard his talk, spoke thus - "My dear, do not worry; the Venerable Pilindavaccha will be my noble master. You, having filled that very vessel and taken it, go and stand before the elder. When he says 'What is this, outcast?' say 'Peppercorns, venerable sir.' The elder will say 'So it shall be, outcast.' Again all will become peppercorns." He did so. All the peppercorns returned to their natural state. This much is the story. But at a later time, the Teacher, having made the very reason for being dear and beloved to the deities the subject matter, established the elder in the foremost position among those dear and beloved to the deities.

The Story of the Elder Bāhiyadārucīriya

216. In the eighth, "of those with quick direct knowledge" shows that the Elder Dārucīriya is the foremost of those who have quickly attained direct knowledge. For this elder attained arahantship at the conclusion of a brief teaching of the Teaching; there was no function of preliminary work for path and fruition. Therefore he became known as the foremost of those with quick direct knowledge. But because of being born in the Bāhiya country, his name was "Bāhiya." He afterwards put on a bark-cloth garment. Therefore he became known as Dārucīriya.

In the question-procedure for him, this is the progressive discourse - For this one too, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, while hearing the teaching of the Teaching by the One of Ten Powers, having seen the Teacher establishing a certain monk in the foremost position among those of quick direct knowledge, having performed the preparatory action, having aspired to that position of rank, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, at the time of the decline of the Dispensation of Kassapa, the One of Ten Powers, having practised the ascetic duty together with the monks mentioned below, being of complete morality, having reached the destruction of life, he was reborn in the heavenly world.

He, having dwelt in the heavenly world for one interval between Buddhas, in this arising of a Buddha, was reborn in a family home in the Bāhiya country. Having reached maturity, living the household life, thinking "I shall do business," he boarded a boat bound for Suvaṇṇabhūmi. The boat, without even reaching the desired country, broke up in the middle of the ocean; the great multitude became food for fish and turtles. But this one, having taken hold of a piece of wood, on the seventh day crossed over at the port of Suppāraka, having reached a human habitation, thinking "It is inappropriate to approach people in the manner of a naked ascetic," at a place not far away, having taken moss from a great lake, having wrapped his body, having picked up a bowl that had fallen in a certain place, he entered for almsfood.

People, having seen him, thought - "If in the world there are those called Worthy Ones, they must be of such a kind. Does this noble one not take a cloth because of his superior state, or would he accept one being given?" - testing thus, they brought cloths from various directions. He thought - "If I had not come in this manner, they would not have been pleased with me; having done whatever it takes, having deceived them, it is fitting to make a means of livelihood" - and he did not accept the cloths. The people, exceedingly devoted, made great honour. He too, having done the meal duty, went to a temple at a place not far away. The great multitude, having gone together with him, having attended to the temple, gave it. He thought - "These, having been pleased by the mere wearing of moss as a garment, make such honour; it is fitting for me to be superior for them" - having taken light wooden planks, having planed them, having strung them on strips of bark, having made a bark-cloth garment, having put it on as a lower garment and wrapped it as an upper garment, making his livelihood, he dwelt.

Then the one who, in the time of the Buddha Kassapa, when seven persons were practising the ascetic duty, was a monk who was reborn in the Pure Abode Brahma world. He, immediately after being reborn, having surveyed his own Brahmā success, reflecting upon the place from which he had come, having seen the place where the seven persons had ascended the mountain and practised the ascetic duty, reflecting upon the place of rebirth of the remaining six, having known the state of one having attained final Nibbāna and the state of the other five having been reborn in the sensual-sphere heavenly world, he reflected upon those five persons from time to time. But at this time, reflecting "Where indeed?", having seen Bāhiya of the Bark-cloth dwelling near the port of Suppāraka, making his livelihood through scheming, he thought "Ruined indeed is this fool! Formerly, while practising the ascetic duty, through exceedingly superior conduct, not having eaten even the almsfood brought by a Worthy One, now for the sake of his belly, though not worthy, having claimed arahantship, he wanders about deceiving the world, and does not know of the arising of the One of Ten Powers. I shall go, having stirred him with religious emotion, I shall make him know of the arising of the One of Ten Powers." At that very moment, from the Brahma world, at the port of Suppāraka, immediately after the night period, he appeared before Bāhiya of the Bark-cloth face to face.

He, having seen a light at his own dwelling place, having gone outside, standing, having looked at the Great Brahmā, having raised his joined palms, asked "Who are you?" I am your former companion. Having attained the fruition of non-returning, I was reborn in the Brahma world. But the most senior of us all, having attained arahantship, attained final Nibbāna; you, five persons, were reborn in the heavenly world. Now I, having seen you living by scheming in this place, have come to tame you. Having said this, he stated this reason - "You are indeed not a Worthy One, Bāhiya, nor have you attained the path of arahantship. You do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship." Then, having told him of the arising of the Teacher and of his dwelling at Sāvatthī, having dismissed him saying "Go to the Teacher's presence," he went to the Brahma world itself.

Dārucīriya, stirred by the Great Brahmā, thinking "I shall seek the path to deliverance," having gone a distance of two thousand yojanas in the space of one night, having met the Teacher who had entered an inhabited area for almsfood, having fallen at the Teacher's feet, requested up to the third time: "Let the Blessed One teach me the Teaching, venerable sir, let the Fortunate One teach the Teaching." The Teacher, having known "To this extent Bāhiya's knowledge has reached maturity," exhorted him with this exhortation: "Therefore, Bāhiya, you should train thus: 'In the seen there will be merely the seen.'" He too, at the conclusion of the teaching, while standing right there in the middle of the street, having sent forth knowledge in accordance with the teaching, attained arahantship together with the analytical knowledges.

He, having known that his own task had reached its summit, having requested the going forth from the Blessed One, because of the incompleteness of his bowl and robes, while seeking a bowl and robes, was collecting pieces of cloth from the rubbish heap. Then a non-human spirit bearing a former grudge, having possessed the body of a cow with a young calf, brought him to the destruction of life. The Teacher, while departing from Sāvatthī, having seen Bāhiya fallen at the rubbish heap in the middle of the street, having had the body carried out, saying "Take, monks, the body of Bāhiya of the Bark-cloth," having had the funeral rites performed, had a shrine built at the crossroads. Then a discussion arose in the midst of the Community - "The Tathāgata had the cremation of Bāhiya's body performed by the community of monks, having taken the relics, had a shrine built. Which path was realized by him? Was he a novice or a monk?" They gave rise to such thoughts. The Teacher, making that the occasion, extending the teaching of the Teaching further, saying "Monks, Bāhiya is wise," declared his state of having attained final Nibbāna. Again a discussion arose in the midst of the Community: "Not much Teaching was taught by the Teacher to Bāhiya, and yet he says he attained arahantship. What is the meaning of this?" The Teacher, having said "That the Teaching is little or much is not the reason; this is like a medicine for one who has drunk poison," spoke a verse in the Dhammapada -

At the conclusion of the teaching, eighty-four thousand living beings drank the deathless drink. But this story of the Elder Bāhiya has not been told in detail because it has come in the discourse. But at a later time, the Teacher, seated in the midst of the Community, established the Elder Bāhiya in the foremost position among those of quick direct knowledge.

The Story of the Elder Kumārakassapa

217. In the ninth, "of brilliant speakers" means of those who speak the Teaching having made it variegated. The Elder, it is said, when speaking the Teaching even to one or to two, having adorned it with many similes and reasons, awakening them, speaks. Therefore he became known as the foremost of brilliant speakers.

In the question-procedure for him, this is the progressive discourse - For this one too, in the time of the Buddha Padumuttara, having taken conception in a family home in the city of Haṃsavatī, having come of age, while hearing the talk on the Teaching of the One of Ten Powers, having seen the Teacher establishing a certain monk in the foremost position among brilliant speakers, having performed the preparatory action, having aspired to that position of rank, wandering in the round of rebirths among gods and humans, at the time of the decline of the Dispensation of the Buddha Kassapa, having become one of the inner circle of seven monks, having practised the ascetic duty on a mountain top, with morality not fallen away, having passed away from there, having been reborn in the heavenly world, experiencing success for one interval between Buddhas, in the time of our Teacher, he arose in the womb of a certain young woman of good family at Rājagaha. And she, having first entreated her mother and father, not obtaining the going forth, having gone to a family house, conceived an embryo. Not knowing even that, having pleased her husband, permitted by him, she went forth among the nuns. Having seen the sign of her pregnancy, the nuns asked Devadatta; he said "She is not a female ascetic." They asked the one of ten powers; the Teacher had the Elder Upāli undertake the case. The Elder, having summoned the families dwelling in the city of Sāvatthī and the female lay follower Visākhā, investigating, said "The embryo was obtained before; the going forth is without fault." The Teacher gave applause to the Elder, saying "The legal case has been well determined."

That nun gave birth to a son resembling a golden image. Having taken him, King Pasenadi of Kosala had him raised, and having given him the name "Kassapa," at a later time, having adorned him, having led him to the Teacher's presence, he gave him the going forth. But because he went forth in his youth, when the Blessed One said "Summon Kassapa, give this fruit or solid food to Kassapa," "To which Kassapa?" Because the name was thus taken as "To Kumārakassapa," from then on even in his senior years he is called simply "Kumārakassapa." Furthermore, because he was the son raised by the king's allowance, they recognised him as "Kumārakassapa."

He, from the time of going forth, does the work of insight, and learns the word of the Buddha. Then a Great Brahmā who, having practised the ascetic duty together with him on a mountain top, having attained the fruition of non-returning, was reborn in the Pure Abodes, at that time reflecting, having seen Kumārakassapa, thinking "My friend is wearied by insight; having gone, having shown him the opening of the method for insight, I shall create the means for the attainment of path and fruition," standing right there in the Brahma world, having prepared fifteen questions, immediately after the night period, appeared at the dwelling place of the Elder Kumārakassapa in the Blind Men's Grove. The Elder, having seen the light, said "Who is here?" He said "I am a Brahmā who, formerly, having practised the ascetic duty together with you, having attained the fruition of non-returning, was reborn in the Pure Abodes." For what purpose have you come? The Great Brahmā, in order to make clear the reason for his coming, having told him the questions, having said "You, having learnt these questions, when dawn has arisen, having approached the Tathāgata, ask them; for apart from the Tathāgata, there is no other able to answer these questions," went to the Brahma world itself.

The Elder too, on the following day, having approached the Teacher, having paid homage, asked the questions in the very manner spoken by the Great Brahmā. The Teacher, having brought the Elder Kumārakassapa to arahantship, answered the questions. The Elder, having learnt them in the very manner spoken by the Teacher, having gone to the Blind Men's Grove, having caused insight to take hold, attained arahantship. From then on, when speaking a talk on the Teaching to the four assemblies, having adorned it with many similes and reasons, he speaks only a brilliant talk. Then the Teacher, when a discourse adorned with fifteen questions for King Pāyāsi had been taught, making that discourse the occasion, established him in the foremost position among brilliant speakers in this Dispensation.

The Story of the Elder Mahākoṭṭhita

218. In the tenth, "of those who have attained analytical knowledge" shows that the Elder Mahākoṭṭhita is the foremost among those who have attained the four analytical knowledges. For this elder, through mastery by practice in the analytical knowledges of his own, whether approaching each well-known great disciple and asking questions, or approaching the One of Ten Powers and asking questions, he asks questions only about the analytical knowledges. Thus, through this mastery by practice, he became known as the foremost of those who have attained analytical knowledge.

In the question-procedure for him, this is the progressive discourse - For this one too, in the time of the Buddha Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, at a later time, while hearing the Teacher's talk on the Teaching, having seen the Teacher establishing a certain monk in the foremost position of those who have attained analytical knowledge, having performed the preparatory action, he aspired to that position of rank. He, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a brahmin family in Sāvatthī. They gave him the name "the young man Koṭṭhita." He, having come of age, having learnt the three Vedas, one day, having heard the Teacher's talk on the Teaching, having gained faith, went forth. He, from the time of full ordination onwards, doing the work of insight, having attained arahantship together with the analytical knowledges, constantly having become a master through practice in the analytical knowledges, when asking questions, he asks only about the analytical knowledges. Then the Teacher, at a later time, making the Mahāvedalla Sutta the occasion, established him in the foremost position of those who have attained analytical knowledge.

Commentary on the Third Chapter.

14.

The Chapter on the Foremost

4.

The Fourth Chapter on the Foremost

The Story of the Elder Ānanda

219-223. In the first of the fourth, regarding "of the very learned" and so on, there are other elders too who are very learned, mindful, of perfect behaviour, resolute, and attendants. But this Venerable one, while learning the word of the Buddha, stood in the position of storekeeper of the Scriptures in the Dispensation of the One of Ten Powers and learnt. Therefore he became known as the foremost of the very learned. And this elder's mindfulness for retaining the word of the Buddha was stronger than that of other elders; therefore he became known as the foremost of the mindful. And this very Venerable one, standing on one term, while grasping sixty thousand terms, knows all the terms in the very manner spoken by the Teacher; therefore he became known as the foremost of those with perfect behaviour. And that very Venerable one's energy in learning the word of the Buddha, energy in reciting, energy in retaining, and energy in attending upon the Teacher were incomparable to those of others; therefore he became known as the foremost of the resolute. And while attending upon the Tathāgata, this one did not attend in the manner of attendance of other attendant monks; for others, while attending upon the Tathāgata, did not attend for a long time, nor did they attend having understood the mind of the Buddhas. But this elder, from the day he obtained the position of attendant, having become one putting forth strenuous energy, having understood the mind of the Tathāgata, attended upon him. Therefore he became known as the foremost of attendants.

In the question-procedure for him, this is the progressive discourse - It is said that a hundred thousand cosmic cycles ago, at the summit, a Teacher named Padumuttara arose in the world. His city was named Haṃsavatī, his father was a king named Nanda, his mother was a queen named Sumedhā, and the Bodhisatta was named Prince Uttara. He, on the day of his son's birth, having gone forth in the great renunciation, having gone forth into homelessness, devoted to striving, gradually having attained omniscience, having uttered the inspired utterance "Through many births in the round of rebirths," having spent a week on the seat of enlightenment, thinking "I shall place it upon the earth," he stretched forth his foot. Then, splitting the earth, a lotus of the measure stated below arose. From that point on, the Blessed One became known as Padumuttara. His two chief disciples were Devala and Sujāta, Amitā and Asamā were the two chief female disciples, and his attendant was named Sumana. The Blessed One Padumuttara, looking after his father, attended by a hundred thousand monks, was dwelling in the royal city of Haṃsavatī.

Now his younger brother was named Prince Sumana. The king gave him a revenue village two thousand yojanas from Haṃsavatī. He would sometimes come and see his father and the Teacher. Then one day the borderland was in revolt, and Sumana sent word to the king. The king sent back the message: "Why were you placed there by me?" He, having quelled the bandits, sent word to the king: "The country is at peace, Sire." The king, pleased, said: "Let my son come quickly." He had about a thousand ministers. He consulted with them on the way - "My father is pleased; if he gives me a boon, what shall I take?" Then some said to him: "Take an elephant, take a horse, take a province, take the seven treasures." Others said: "You are sons of the lord of the earth; wealth is not hard for you to obtain; even what is obtained, all that must be left behind when departing; only merit alone is to be taken when departing. Therefore, when the king is granting a boon, take the boon of attending upon the Blessed One Padumuttara for three months." He said: "You are my good friends; this thought was not mine, but it was produced by you; thus shall I do," and having gone and having paid homage to his father, and the father having embraced him and having kissed him on the head, when it was said "I grant you a boon, son," he said: "I wish, great king, to make my life not barren by attending upon the Blessed One for three months with the four requisites; grant me this boon, Sire." "That is not possible, dear son; choose another boon." "Sire, for warriors there are not two words; give me this very boon; I have no need of anything else." "Dear son, the mind of Buddhas is difficult to know; if the Blessed One does not wish it, even if given by me, what will come of it?" "Very well, Sire, I shall ascertain the mind of the Blessed One," and went to the monastery.

Now at that time, having finished the meal duty, the Blessed One had entered the perfumed chamber. He went to the presence of the monks assembled in the circular pavilion. They said to him - "Prince, why have you come?" To see the Blessed One; show me the Blessed One. We, prince, do not get to see the Teacher at whatever moment we wish. But who, venerable sir, does get to? The Elder Sumana, prince. He asked "Where, venerable sir, is the elder?" Having asked where the elder's sitting place was, having gone and having paid homage, he said "I wish, venerable sir, to see the Blessed One; show me the Blessed One." The elder, while the prince was watching, having entered upon the water-kasiṇa meditative absorption, having determined the great earth to be water, having dived into the earth, appeared right in the Teacher's perfumed chamber. Then the Blessed One said to him "Sumana, why have you come?" The prince, venerable sir, has come to see the Blessed One. If so, monk, prepare a seat. Again the elder, while the prince was watching, having taken the Buddha-seat, having dived into the interior of the perfumed chamber, having appeared in the outer precincts, prepared a seat in the precincts. The prince, having seen these two marvellous feats, thought "How great indeed is this monk!"

The Blessed One too, having come out from the perfumed chamber, sat down on the prepared seat. The prince, having paid homage to the Blessed One, exchanged friendly greetings. When asked "When did you come, prince?" he said "Venerable sir, when you had entered the perfumed chamber, the monks, saying 'We do not get to see the Blessed One at whatever moment we wish,' sent me to the elder's presence. But the elder shows with just a single word. The elder, venerable sir, methinks, is a favourite in your Dispensation." Yes, prince, this monk is a favourite in my Dispensation. Venerable sir, by doing what does one become a favourite in the Buddhas' Dispensation? By giving gifts, by taking upon oneself morality, by performing the Observance practice, prince. Blessed One, I wish to become a favourite in the Buddha's Dispensation like the elder; consent to almsfood from me tomorrow. The Blessed One consented by silence. The prince, having gone to his own dwelling place, having prepared a great honour for the whole night, gave what is called a camp-meal for seven days.

On the seventh day, having paid homage to the Teacher, he said "Venerable sir, I have obtained from my father a boon of attending upon you for three months during the rainy season; consent to the rains residence for me for three months." The Blessed One, having looked to see "Is there indeed a purpose in going there?" and having seen that there is, said "Tathāgatas, prince, delight in empty dwellings." The prince, having said "It is understood, Blessed One, it is understood, Fortunate One," said "I, venerable sir, shall go ahead and have a monastery built; when I send word, come together with a hundred thousand monks," and having caused the Blessed One to give his promise, having gone to his father's presence, having said "The promise has been given to me, Sire, by the Blessed One; when I send word, you should send the Blessed One," having paid homage to his father, having departed, building a monastery at every yojana along the way, he travelled a distance of two thousand yojanas. Having gone and searching for a monastery site in his own city, having seen the pleasure grove of a householder named Sobhana, having bought it for a hundred thousand, and having spent a hundred thousand, he had a monastery built. There, having had the perfumed chamber for the Blessed One and huts, caves, and pavilions for the remaining monks for the purpose of night-quarters and day-quarters built, having completed an encircling wall and the gateway, he sent word to his father's presence - "My task is finished; send the Teacher."

The king, having fed the Blessed One, said "Blessed One, Sumana's task is finished; he awaits your going." The Blessed One, surrounded by a hundred thousand monks, dwelling in monasteries at every yojana, went forth. The prince, having heard "The Teacher is coming," having gone out to meet him for a yojana, venerating him with scents, garlands, and so on, having ushered him into the monastery -

He handed over the monastery. He, having given a gift on the day of entering the rains retreat, having summoned his own children and wife and ministers, said - "The Teacher has come to our presence from afar, and Buddhas are those who revere the Teaching, not those who have eyes for material gains. Therefore I, having put on two cloths for these three months, having taken upon myself the ten precepts, shall dwell right here; you should give gifts for three months to the hundred thousand who have eliminated the mental corruptions in this very manner."

He, dwelling in a place similar to the dwelling place of the Elder Sumana, having seen all the duty that the elder performed for the Blessed One, having thought "In this place this elder is the absolute favourite; it is fitting for me to aspire to a position like his," having entered the village when the invitation ceremony to admonish was approaching, having given a great gift for seven days, on the seventh day having placed the three robes at the feet of the hundred thousand monks, having paid homage to the Blessed One, "Venerable sir, whatever merit has been made by me beginning from the camp-gift for seven days, that was done not aspiring for the success of Sakka, nor for the success of Māra and Brahmā, but aspiring for the state of being an attendant of a Buddha. Therefore may I too, Blessed One, in the future, like the Elder Sumana, be an attendant of a Buddha" - having prostrated with the fivefold prostration, he paid homage. The Teacher, having seen that there was no obstacle for him, having declared it, departed. The prince, having heard that, thinking "Buddhas are those whose words are without contradiction," from the second day, having taken the bowl and robes of the Buddha Gotama, he was as if following behind him step by step.

He, having given gifts for a hundred thousand years during that Buddha's arising, having been reborn in heaven, in the time of the Buddha Kassapa, having given his upper garment for the purpose of holding the bowl of the elder who was walking for almsfood, he made an offering. Having been reborn again in heaven and having passed away from there, having become the king of Bārāṇasī, having gone up to the upper terrace of the excellent palace, having seen eight Individually Enlightened Ones coming through the sky from Gandhamādana, having invited them, having fed them, having had eight hermitages built for them in his own auspicious pleasure grove, having prepared eight chairs made entirely of precious gems and jewel stands for the purpose of their sitting in his own dwelling, he performed attendance for ten thousand years. These are the well-known instances.

But while giving gifts for a hundred thousand cosmic cycles, having been reborn together with our Bodhisatta in the Tusita city, having passed away from there, he was reborn in the house of the Sakyan Amitodana. Then, since he made all his relatives delighted and greatly pleased when he was born, they gave him the name just "Ānanda." He, when the renunciation had been gradually made, when perfect enlightenment had been attained, when the Blessed One had come to Kapilavatthu on his first visit and then departed from there, when royal princes were going forth for the purpose of the Blessed One's retinue, having gone forth together with Bhaddiya and others, having gone forth in the presence of the Blessed One, before long, having heard a talk on the Teaching in the presence of the Venerable Puṇṇa Mantāṇiputta, he became established in the fruition of stream-entry.

Now at that time, during the first twenty years after the Blessed One's enlightenment, there were non-regular attendants. At one time Nāgasamāla went about having taken the bowl and robes, at one time Nāgita, at one time Upavāna, at one time Sunakkhatta, at one time Cunda the novice, at one time Sāgata, at one time Rādha, at one time Meghiya. Therein, once the Blessed One, travelling on a highway together with the Elder Nāgasamāla, reached a crossroad. The elder, turning aside from the road, said "Blessed One, I am going by this road." Then the Blessed One said to him "Come, monk, let us go by this road." He, having said "Well then, Blessed One, take your bowl and robes, I am going by this road," began to place the bowl and robes on the ground. Then the Blessed One, having said "Bring them, monk," took the bowl and robes and went. As that monk too was going by the other road, thieves stole his bowl and robes and split his head. He, having thought "The Blessed One is now my refuge, no other," with blood flowing, came to the presence of the Blessed One. When it was said "What is this, monk?" he reported that incident. Then the Blessed One, having said "Do not worry, monk, it was for this very reason that we tried to prevent you," consoled him.

Once, however, the Blessed One went to Jantugāma together with the Elder Meghiya at the Pācīnavaṃsa deer park. There too, Meghiya, having walked for almsfood in Jantugāma, having seen a pleasing mango grove on the riverbank, having said "Blessed One, take your bowl and robes, I shall practise the ascetic duty in that mango grove," even though being prevented three times by the Blessed One, having gone, beset by unwholesome thoughts, having returned, he reported that incident. That too the Blessed One, having said "Having observed this very reason of yours, we tried to prevent you," gradually went to Sāvatthī. There, seated on the excellent Buddha-seat prepared in the precincts of the perfumed chamber, surrounded by the Community of monks, he addressed the monks - "Monks, now I am old; when it is said 'Let us go by this road,' some monks go by another; some put down my bowl and robes on the ground. Find me one monk as a constant attendant." Religious emotion arose among the monks. Then the Venerable Sāriputta, rising from his seat, having paid homage to the Blessed One, said "I, venerable sir, aspiring to you alone, fulfilled the perfections for an incalculable period exceeding a hundred thousand cosmic cycles. Is it not fitting that one of great wisdom like me should be an attendant? I shall attend upon you." The Blessed One rejected him, saying "Enough, Sāriputta, in whatever direction you dwell, that direction is indeed not empty; for your exhortation is similar to the exhortation of the Buddhas; therefore there is need for me of the duty of an attendant from you." By this same method, beginning with Mahāmoggallāna, the eighty great disciples rose up. The Blessed One rejected them all.

But the Elder Ānanda just sat silently. Then the monks said to him - "Friend Ānanda, the community of monks requests the position of attendant; you too should request it." What kind of thing is a position obtained by requesting, friends? Does the Teacher not see me? If the Teacher is pleased, he will say "Let Ānanda attend upon me." Then the Blessed One said "Monks, Ānanda should not be encouraged by others; having known by himself, he will attend upon me." Then the monks said "Rise up, friend Ānanda, rise up, friend Ānanda, request the position of attendant to the One of Ten Powers." The Elder, having risen, requested eight boons - four rejections and four requests.

The four rejections are - "If, venerable sir, the Blessed One will not give me a superior robe obtained by himself, will not give me almsfood, will not give me to dwell in the same perfumed chamber, will not go having accepted an invitation, then I shall attend upon the Blessed One," having said this, when it was said "But what danger did you see herein, Ānanda?" he said - "If, venerable sir, I were to receive these things, there would be those who would say 'Ānanda uses a superior robe obtained by the One of Ten Powers, uses almsfood, dwells in the same perfumed chamber, goes together to invitations. Obtaining this gain he attends upon the Tathāgata - what burden is there in attending thus?'" He requested these four rejections.

The four requests are - "If, venerable sir, the Blessed One will go to an invitation accepted by me, if I shall be permitted to show the Blessed One to an assembly that has come from foreign countries and foreign regions to see the Blessed One at the very moment of their arrival, if whenever uncertainty arises in me I shall be permitted to approach the Blessed One at that very moment, likewise whatever Teaching the Blessed One teaches in my absence, he will come and tell it to me, then I shall attend upon the Blessed One," having said this, when it was said "But what benefit do you see herein, Ānanda?" he said - "Here, venerable sir, faithful sons of good family, not obtaining permission from the Blessed One, say thus to me 'Tomorrow, venerable Ānanda, please accept almsfood at our house together with the Blessed One.' If the Blessed One will not go there, I shall not obtain the opportunity to show the assembly at the very moment desired, and to dispel uncertainty; there would be those who would say 'Why does Ānanda attend upon the One of Ten Powers? The Blessed One does not even grant him this much assistance.' And in the Blessed One's absence they will ask me 'This, friend Ānanda, is a verse; this is a discourse; this is a birth story - where was it taught?' If I cannot provide that, there would be those who would say - 'You do not even know this much, friend; why do you wander about for a long time not leaving the Blessed One, like a shadow?' Therefore I wish for the retelling even of the Teaching taught in my absence." He requested these four requests. The Blessed One also granted them to him.

Thus, having received these eight boons, he became the regular attendant. He attained the fruit of the perfections fulfilled for a hundred thousand cosmic cycles for the purpose of that very position. He, from the day he obtained the position of attendant, attending upon the One of Ten Powers with two kinds of water, with three kinds of wooden toothbrush, with hand and foot massage, with back-rubbing, with sweeping the precinct of the perfumed chamber, and with such duties as these, thinking "At this time it is proper for the Teacher to receive this, it is proper to do this," being one who kept near during the daytime, immediately after the night period, having taken a torch, he went around the precinct of the perfumed chamber nine times in one night. For thus it occurred to him - "If sloth and torpor were to come upon me, I would not be able to give a reply when the One of Ten Powers calls." Therefore he does not release the torch from his hand for the whole night. This much is the story. But at a later time, the Teacher, while dwelling at Jeta's Grove, having praised in many ways the Elder Ānanda, the treasurer of the Teaching, established the elder in the foremost position among monks who are very learned, mindful, of perfect behaviour, resolute, and attendants in this Dispensation.

The Story of the Elder Uruvelakassapa

224. In the second, "of those with a large following" shows that Uruvelakassapa is the foremost of those with a great retinue. For other elder monks, at some time the retinue is great and at some time small, but for this elder, together with his two brothers, one thousand ascetics were his constant retinue. Among them, when each one gives the going forth to one each, there are two thousand ascetics; when each one gives the going forth to two each, there are three thousand. Therefore he became known as the foremost of those with a great retinue. Now "Kassapa" is his clan. Because he went forth at Uruvelā, he became known as Uruvelakassapa.

In the question-procedure for him, this is the progressive discourse - For this one too, in the time of the Buddha Padumuttara, having taken conception in a family home in the city of Haṃsavatī, having come of age, while hearing the Teacher's talk on the Teaching, having seen the Teacher establishing a certain monk in the foremost position of those with a large following, having thought "It is fitting for me too to become such a one in the future," having given a great gift to the Community of monks headed by the Buddha for seven days, having clothed them with the three robes, having paid homage to the Teacher, he made an aspiration for the purpose of the state of being foremost of those with a large following. The Teacher, having seen that there was no obstacle, having declared "In the future he will be the foremost of those with a large following in the Dispensation of the Buddha Gotama," departed.