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

In the Collection of Minor Texts

Commentary on the Inspired Utterances

Introductory Discussion on the Undertaking of the Work

Therein, "inspired utterance" - in what sense is it an inspired utterance? In the sense of uttering forth. What is this thing called an inspired utterance? An utterance produced by the force of joy. For just as whatever substance to be measured, such as oil and so on, a measure is not able to hold, having overflowed, flows away - that is called "overflow." And whatever water a lake is not able to hold, having submerged it, flows away - that is called "flood." Just so, whatever diffusion of applied thought produced by the force of joy the inner heart is not able to retain, that, having become excessive, not remaining within, having come forth outside through the verbal door, a special kind of utterance without regard for a recipient - that is called "inspired utterance." This same manner is also applicable by way of religious emotion regarding the Teaching.

This has proceeded somewhere by way of verse composition and somewhere by way of prose. But that which is stated in the commentaries as the characteristic of inspired utterance - "connected with verses born of pleasure and knowledge" - that was stated mostly. For mostly the inspired utterance was spoken by way of verse composition and was produced by joy and pleasure. But the other too is found in such passages as "There is, monks, that plane, where there is neither earth, nor water" and so on, in "Whoever hurts with a stick beings longing for happiness," in "If you fear suffering, if suffering is unpleasant to you," and in such passages and so on.

Thus this is threefold: spoken by the Omniscient Buddha, spoken by an Individually Enlightened One, and spoken by disciples. Therein, that spoken by an Individually Enlightened One - has come in the Khaggavisāṇa Sutta beginning with "Having laid aside the rod towards all beings, not harming even one of them." Those spoken by disciples too -

Beginning with such, in the Theragāthā -

Beginning with such, have come in the Therīgāthā too. But those of those elder monks and elder nuns are not merely inspired utterances alone, but are also lion's roars. There are indeed inspired utterances spoken by gods such as Sakka and others - "Oh, the gift! The supreme gift is well established in Kassapa!" and so on - and spoken by humans such as the brahmin Ārāmadaṇḍa and others - "Homage to that Blessed One" and so on - that have been taken up at the three rehearsals; those are not intended here. But whatever were spoken by the Perfectly Self-awakened One himself, having directly touched upon them, being the words of the Conqueror, with reference to which the Blessed One, dividing the Scriptures ninefold and reciting, said "inspired utterances" - those very ones were recited by the compilers of the Teaching as "inspired utterance," and that very thing has been taken up here as being what is to be commented upon.

But the verse of inspired utterance that was not abandoned by many hundreds of thousands of Perfectly Self-awakened Ones, illustrated by the verse beginning with "Through many births in the round of rebirths," uttered by the Blessed One at the foot of the Bodhi tree by way of inspired utterance - these, however, at a later stage, because they were taught by the Blessed One to the treasurer of the Teaching, were not placed by the compilers of the Teaching into the classification in the Udāna Pāḷi, but were recited in the Dhammapada. And the inspired utterance "Koṇḍañña has indeed understood, Koṇḍañña has indeed understood!" spoken by the Blessed One with a resounding proclamation capable of announcing to gods and humans in the ten-thousand-fold world system - that too, at the conclusion of the teaching of the Dhammacakkappavattana Sutta, because the noble path - a portion of the Teaching attained by himself - as taught, was attained by the elder for the very first time among the disciples, was caused by reviewing the fruitful nature of his own effort, and at the time of the first enlightenment was merely an utterance born of joy and pleasure, like the utterance beginning with "Monks, on one occasion the monks indeed pleased my mind," caused by reviewing the right practice of all the monks; it does not proclaim occurrence or cessation like the utterance beginning with "When indeed phenomena become manifest" - it should be seen that it was not recited by the compilers of the Teaching in the Udāna Pāḷi.

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

Thus, among the eighty-four thousand aggregates of the Teaching acknowledged by the treasurer of the Teaching, it is a classification of several aggregates of the Teaching. The Bodhi Chapter, the Mucalinda Chapter, the Nanda Chapter, the Meghiya Chapter, the Soṇa Chapter, the Blind from Birth Chapter, the Minor Chapter, and the Pāṭaligāmiya Chapter - by chapter, eight chapters; by discourse, a classification of eighty discourses; by verse, a classification of ninety-five inspired utterance verses. By recitation section, approximately eight and a half recitation sections. By connection, in the Bodhi Sutta one connection by way of the connection by question; in the Suppavāsā Sutta two connections by way of the connection by question and the natural connection; in the remaining ones, only one connection each by way of the natural connection; but the connection by disposition is not found herein. Thus in every way, a classification of eighty-one connections. By term, twenty-one thousand and one hundred terms; by verse quarter, eight thousand four hundred and twenty-three; by syllable, sixty-seven thousand three hundred and eighty-two syllables. Therefore this is said -

But by lines of verses -

Among its eight chapters, the Bodhi Chapter is the first; among the discourses, the first is the Bodhi Discourse; and of that too, the introduction and so on beginning with "thus have I heard" was spoken by the Venerable Ānanda at the time of the First Great Rehearsal. Now this First Great Rehearsal has been recorded in the Canon of Monastic Discipline itself. But whatever narrative should be stated here for the purpose of proficiency in the introduction, that too has been stated in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya; therefore it should be understood by the very method stated there.

1.

The Chapter on Enlightenment

1.

Commentary on the First Enlightenment Discourse

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

As regards meaning, however, the word "thus" has various meanings including simile, instruction, gladdening, reproach, acceptance of a statement, manner, illustration, emphasis, question, the meaning of "this," measure, and so on. 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. In "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, free from affliction, light in rising, strong, 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. In "Thus these, well-bathed, well-anointed, with trimmed hair and beard, adorned with garlands and ornaments" and so on, in question. In "Such various craft-fields, of such a kind, of such a manner" and so on, in the meaning of the word "this." For the word "gata" is a synonym for manner, likewise the words "vidha" and "ākāra." For thus indeed, when the word "gata" is conjoined with "vidha," worldly people use it in the sense of manner. In "Thus quickly changing, with such a life span" and so on, in measure.

But is it not the case that in "Thus reflected upon by you" and "with such a life span," since the word "thus" expresses the manner of questioning and the manner of measure, the word "thus" has only the meaning of manner? No, because of the existence of a distinction. Here the word "thus" expressing merely manner is intended as having the meaning of manner. But in "Indeed thus" and so on, it expresses a particular manner. These words "thus" express a particular manner because they denote the manner of questioning and the manner of measure. And having done so, the illustrations of simile such as "So by a mortal born" and so on are fitting. For therein -

Here, the heap of flowers is a simile by way of being analogous to human birth from the standpoint of the heap of flowers, from the combination of causes for meritorious deeds such as giving and so on arising from the decisive support of good persons, hearing the Good Teaching, wise attention, success of wealth and so on, and from the possession of special qualities such as beauty, fragrance and so on; the many meritorious deeds similar to strings of flowers are to be done by a mortal because of having the nature of one who must die - thus by way of non-difference, the heap of flowers and the strings of flowers are the simile, and their manner of comparison was stated without specification by the word "just as." Again, it was stated by way of specification through the word "thus." But that manner of simile, when being specified, is in meaning indeed a simile - thus it was said "it occurs in the sense of simile."

Likewise, in the deportment befitting an ascetic being instructed by such as "thus in this manner one should step forward" and so on, whatever manner of instruction is therein, that is in meaning indeed instruction - thus it was said - "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," here, whatever gladdening, making elated, and rejoicing done by way of the modes of existing qualities by those who know without error the meaning as stated by the Blessed One, that is therein the manner of gladdening - this should be connected according to the method stated.

In "Just so indeed this," here it should be connected according to the method stated as the manner of reproach. And that manner of reproach is understood to be made manifest here by the word "thus" because of the proximity of jeering words such as "outcast woman" and so on. And just as here, so too the manner of simile and so on should be understood as stated because of the proximity of words such as "heap of flowers" and so on, which were stated by way of simile and so on.

In "thus for us" here too, because the question "or not? How is it for you here?" was asked by way of obtaining consent for the purpose of generating a conclusion regarding the nature of those aforesaid phenomena as bringing harm and suffering, and because "thus it is for us here" was said, the conclusion of that manner was made manifest by the word "thus." But that manner of leading to harm and suffering of those phenomena, when being specified, has the meaning of emphasis - thus it was said - "In 'thus it is for us here' and so on, in emphasis."

In "and say thus," the manner of speaking - "say thus to the ascetic Ānanda as I say" - which is now to be stated, is indicated by the word "thus" - thus "in the sense of illustration" was said.

Even though these words "thus" denote a particular manner, their meaning of simile and so on was stated because of their functioning in the particular meanings of simile and so on. But in "Yes, venerable sir," because it was said by way of the monks who were enjoined to listen well and attend to the Teaching acknowledging their being established therein, the word "thus" there has the meaning of acceptance of a statement. Therefore, "Yes, venerable sir" means "Good, venerable sir, well, venerable sir" is what is said. 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."

And here, the various methods are those reckoned as unity, diversity, non-activity, and natural law, and those reckoned as delight, turning back, fullness, lion's play, looking in the directions, and goad - which are of many kinds by way of the division into domains such as gratification and so on - these are the various methods. Or the methods are the courses of the texts, and they are of many kinds by way of description and supplementary description and so on, by way of partaking of defilement and so on, mundane and so on, both of those and mixed and so on, by way of wholesome and so on, by way of aggregates and so on, by way of classification and so on, by way of temporarily liberated and so on, by way of setting aside and so on, by way of wholesome roots and so on, and by way of triads and conditional relations and so on - thus they are various methods; subtle by those means smooth and fine - thus "subtle in various methods."

Disposition itself is intention; and that is of many kinds by way of the division into eternalist and so on, and by way of the division into those with little dust in their eyes and so on. Or the many intentions such as one's own intention and so on are the manifold intentions. That is the origination, the cause of arising of this - thus "arising from manifold dispositions."

Because of being endowed with six terms of meaning by way of elucidation, illumination, revelation, analysis, making plain, and description through the accomplishment of meaning beginning with morality and so on, and the accomplishment of phrasing that expresses those, and with six terms of phrasing by way of syllable, term, phrasing, manner, language, and exposition - thus "accomplished in meaning and phrasing."

By the division into supernormal power, mind-reading, and instruction, and by the division of each of those into domains and so on, the various or manifold wonder of this - thus "of various wonders." Therein, if the meaning of "wonder" is the removal of opponents, the elimination of mental defilements such as lust and so on, the Blessed One has no opponents such as lust and so on to be removed; and even for worldlings, when the mind is free from impurities, endowed with eight qualities, and with opponents destroyed, the various kinds of supernormal power operate; therefore by the conventional usage operating therein, it is not possible to say "wonder" here. If, however, the mental defilements existing in those amenable to training are the opponents of the greatly compassionate Blessed One, and it is said "wonder" because of the removal of those, this being so, this is fitting. Or else, the sectarians are the opponents of the Blessed One and of the Dispensation, and the wonder is because of the removal of those. For they are removed and eliminated by supernormal power, mind-reading, and instruction, by way of removing their views and because of their inability to proclaim their views. Or else, the word "paṭi" conveys the meaning of "afterwards," as in "When he had re-entered, another brahmin came" and so on. Therefore, wonder means that which is to be carried out, to be set going afterwards by one who has done his task, when the mind is concentrated and free from impurities. Or the wonder is the subsequent removal after one's own impurities have been removed by the fourth meditative absorption and the paths. Supernormal power, mind-reading, and instruction are to be set going again for the welfare of beings by one who has done his task and is free from impurities; and when one's own impurities have been removed, the removals of the impurities of other beings take place - thus they become wonders. A wonder itself is a "pāṭihāriya," or each one occurring in the collection of supernormal power, mind-reading, and instruction, which is a wonder, is called a "pāṭihāriya." Or the wonder is the fourth meditative absorption and the path, because of the removal of opponents. The meaning should be understood as "pāṭihāriya" because it is born therein, from being a sign, or because it has come from that.

But since the teachings of the text and meaning - reckoned as the full realisation of their conventional expressions, or reckoned as the penetration of cause, cause and effect, both of these, and concept - the teachings, meanings, expositions, and penetrations are profound, and like the great ocean for hares and the like, impossible to find a footing in and difficult to plunge into for those who have not accumulated the requisites of merit, therefore, being endowed with those four kinds of profundity, the word of the Blessed One is profound in the Teaching, meaning, exposition, and penetration.

The single sound of the Blessed One's teaching of the Teaching, occurring in one moment, becomes accessible for comprehension simultaneously - neither before nor after - by beings of various languages, each through their own language. For the power of the Buddhas is incomprehensible - it should be understood that it reaches the path of hearing in accordance with each and every being's own language.

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 with perfect behaviour, of those who are mindful, 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." "Otherwise" means otherwise from the manner in which it was heard in the presence of the Blessed One, but not from the manner in which it was taught by the Blessed One. For the teaching of the Blessed One is of incomprehensible power; it indeed cannot be fully comprehended in every aspect - this is the meaning that has been stated. For the power of retention is precisely the non-contradiction of the manner in which it was heard.

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.

And here, when it should be said that what is not other is self, since the threefold word "me" occurs in one's own continuity - reckoned as one's own internal - although it appears in just one meaning, yet this difference of meaning, reckoned as the distinction of instrumental, dative, and so on, is indeed understood. Therefore it should be seen that it was said "the word 'me' appears in three meanings."

"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. Although indeed a prefix qualifies the action, yet since it is of an illuminating nature, even in its presence the word "suta" itself conveys each respective meaning. Therefore, in extracting the meaning of the word "suta" without prefix, the inclusion of the word with prefix is not contradictory.

Therein, 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 by defilement, of one soiled by defilement." 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, since the word "thus" employed in proximity to the word "heard" must be an illuminator of the act of hearing, therefore "thus" is an indication of the function of mind-door consciousness arisen immediately after the ear-door consciousness beginning with ear-consciousness and receiving. "Me" is an indication of the person endowed with the aforementioned consciousness. For all sentences are indeed accompanied by the meaning of the particle "eva," because of their having emphasis as their result. "Heard" is an indication of a grasp that is neither deficient, nor excessive, nor distorted, by rejecting the state of not having heard. For just as what was heard deserves to be called "heard indeed," so that which was rightly heard is a grasp that is neither deficient, nor excessive, nor distorted. Or alternatively, on the view that a word conveys meaning by excluding other meanings, since the meaning stated for "heard" is that it is not "unheard," therefore "heard" is an indication of a grasp that is neither deficient, nor excessive, nor distorted, by rejecting the state of not having heard. This is what is meant - Thus have I heard; this was not seen by me, not realised through self-born knowledge, nor obtained in any other way. But rather it was just heard, and that indeed rightly. Or, when the word "thus" is in the sense of emphasis, this is the interpretation of meaning: since the delimiting meaning arises for the word "heard" which is dependent on it, the rejecting of the state of not having heard and the quality of being an indication of a grasp that is neither deficient, nor excessive, nor distorted should be understood for the word "heard" which is dependent on it. Thus it should be seen that the interpretation of the meaning of the word "heard" has been made by way of both the cause of hearing and the distinction of hearing.

Likewise, "thus" - taking the word "thus" as having the meaning of manner, it is the elucidation of the state of occurrence in various ways with respect to the object, due to the grasp of various meanings and phrasings by that cognitive process of consciousness proceeding by following the ear-door. "Me" is the elucidation of oneself. "Heard" is the elucidation of the teaching, because the aforesaid cognitive process of consciousness has the scriptural teaching as its object. For here this is the summary - "By the cognitive process of consciousness proceeding in various ways with respect to the object, which served as the instrument, nothing else was done by me, but this was done - this teaching was heard."

Likewise, "thus" is the elucidation of what is to be demonstrated, taking the word "thus" as having the meaning of illustration, because what is to be illustrated has the nature of being pointed out. Therefore it should be understood that by the word "thus" the entire discourse is referred back to. "Me" is the elucidation of the person. "Heard" is the elucidation of the person's function. For the act of hearing obtained through the word "heard" is connected with the continuity of hearing-consciousness, and therein there is the conventional expression of a person, and the act of hearing is not obtained in a continuity of phenomena devoid of the conventional expression of a person. The meaning of this in brief is as follows - "Whatever discourse I shall expound, that was thus heard by me."

Likewise, "thus" - taking the word "thus" as having precisely the meaning of manner, it is the description of the various modes of that continuity of consciousness whose functioning with various objects involves the grasp of various meanings and phrasings. For "thus" is this concept of mode, because phenomena have the nature of being designated with reference to their respective modes of occurrence. "Me" is the description of the agent. "Heard" is the description of the object, for the teaching that is to be heard becomes the basis of occurrence for the person who is the agent of the act of hearing by way of the act of hearing. By this much, the ascertainment of the agent's grasp of the object through the continuity of consciousness functioning in various ways, possessed of that, has been shown.

Or alternatively, "thus" is the description of the person's function, for by the word "thus," whose nature is the elucidation of the illustration or ascertainment of the mode in which the heard teachings were grasped, what is called the person's function is described, because the retention of that mode and so on is an activity of phenomena that takes up the conventional expression of a person. "Heard" is the description of the function of consciousness, for even for those who assert a person, the act of hearing is not independent of consciousness. "Me" is the description of the person engaged in both functions. For the occurrence of the word "me" has absolutely only a particular being as its domain, and the function of consciousness should be included right there. 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."

Likewise, "thus" and "me" are concepts of the non-existent in terms of highest truth and ultimate reality. For since every meaning accessible through words must be approached only through the medium of concepts, and all concepts are included within the six concepts beginning with the existent, therefore that which, like illusions and mirages and so on, is a non-factual meaning, nor is it even the highest meaning to be grasped through oral tradition and so on. That ultimate reality, such as matter, sound and so on, and being afflicted, experiencing and so on, exists in terms of highest truth and ultimate reality. But whatever meaning of manner is expressed as "thus" and "me," that, being not of ultimate reality in its intrinsic nature, not being found in terms of highest truth and ultimate reality, is called a concept of the non-existent. Therefore, 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" - with reference to the teachings that have come within the range of the ear, by way of reviewing their reflected-upon modes and so on. "Me" - because it is to be spoken with reference to the aggregates included within one's own continuity, distinguished by the distinction of instrument and so on, it is a concept by derivation. "Heard," because it is to be spoken by placing alongside the seen and so on, is a concept by comparison. Even though the conventional expression "heard" occurs in the sound sense base which is devoid of the intrinsic nature of the seen and so on, just as "second," "third" and so on are spoken with reference to the first and so on, because it is cognisable as "heard" by looking at the seen, sensed, and cognised, it is to be spoken by placing alongside the seen and so on. For "it is not unheard" - thus "heard" is this meaning that has been elucidated.

And here, by the word "thus" he explains non-confusion. For the distinctive modes of what was heard, penetrated by himself, are referred back to here by the Venerable Ānanda as "thus," and thereby his non-confusion is explained. For one who is confused is not capable of penetrating in various ways, and it is explained that the discourses are of various kinds by way of the mode of dependent conditions and are difficult to penetrate. By the word "heard" he explains the non-decay of what was heard, because the manner of what was heard is shown as it really is. 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, or through the absence of confusion there is the accomplishment of wisdom beyond that arisen at the time of hearing, and likewise through non-decay there is the accomplishment of mindfulness. Therein, through mindfulness preceded by wisdom there is the ability to retain the phrasing. For the manner to be penetrated of the phrasings is not exceedingly deep, and since merely retaining as it was heard is what is to be done there, the function of mindfulness is predominant, and wisdom there becomes subsidiary, taking wisdom as the forerunner. Through wisdom preceded by mindfulness there is the ability to penetrate the meaning. For the manner to be penetrated of the meaning is deep, so the function of wisdom is predominant, and mindfulness there is merely subsidiary, taking mindfulness as the forerunner. 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, and because the domain is the Teaching, there is the undistorted accomplishment of those meanings of manner, illustration, and emphasis that are being stated, which will be mentioned above, and which illuminate penetration in various ways. For one attending unwisely, penetration in various ways does not come to be. By the word "heard" he explains non-distraction, because the hearing of the discourse that has reached the stage of being expounded, which is about to be spoken, by way of the question "Where was the First Bodhi Sutta spoken?" and so on, does not come to be without concentration, 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. By non-distraction he establishes the hearing of the Good Teaching and the decisive support of good persons, because of the absence of that for one who has not heard and for one devoid of the decisive support of good persons. For one who is distracted is not able to hear, and for one not attending upon good persons there is no hearing.

Another method - It was said: "For that continuity of consciousness whose functioning in various modes involves the grasp of various meanings and phrasings, there is the description of the various modes." And since such an auspicious mode, which through the discernment of the divisions of meaning and phrasing of the Blessed One's word, by plunging into the achievement of the entire Dispensation, becomes the complete fulfilment of the welfare of others, 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, and 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. One whose mind is rightly directed and who has made merit in the past has a purified disposition, because of the remoteness of the defilements that are the causes of its impurity. For thus it was said: "A rightly directed mind can do better for him than that" and "You have made merit, Ānanda; devote yourself to striving, soon you will be without mental corruptions." Through the accomplishment of the former pair of wheels, the purity of practice. For through dwelling in a suitable place and through the decisive support of good persons, by following the example of the good, one's practice becomes purified. And through that purity of disposition, the accomplishment of proficiency in realisation, because of having already purified the defilements of craving and wrong view; through the purity of practice, the accomplishment of proficiency in scripture. For one whose bodily and verbal practice is well purified, because of the absence of remorse, has an undistracted mind and is confident in the scriptures. 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" (eva), through this very word indicative of penetration in various ways as stated in the method above, he makes clear the existence of his own achievement of the analytical knowledge of meaning and discernment (atthapaṭibhānapaṭisambhidā). By "heard" (suta), through this word which, due to the proximity of the word "thus" (evaṃ) or with reference to what is about to be stated, is indicative of penetration of the varieties of what is to be heard, he makes clear the existence of his achievement of the analytical knowledge of Teaching and language (dhammaniruttipaṭisambhidā). And speaking this word "thus" (eva), which in the manner already stated is indicative of wise attention, he makes clear: "These teachings have been contemplated by me in mind, thoroughly penetrated by view." For the Scriptures, contemplated in mind by the method "here morality is spoken of, here concentration, here wisdom, this many are the connections herein" and so on, penetrated by view which is accompanied by reflection in the manner of oral tradition, which has become acquiescence in pondering the Teaching, or which is reckoned as full understanding by the known - having well defined the material and immaterial phenomena stated here and there by the method "thus is matter, this much is matter" and so on - becomes conducive to the welfare and happiness of oneself and others. 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." For the hearing, retention, and familiarity with the Scriptures are dependent on giving ear. By both of these too, through the well-proclaimed nature of the Teaching, 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 hearing - "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. 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. For this word "one" (eka) is seen in the senses of other, foremost, without companion, number, and so on. For thus this is seen in the sense of other in such passages as "The self and the world are eternal, only this is the truth, anything else is vain - thus some assert" and so on. In the sense of foremost in such passages as "unification of mind" and so on. In the sense of without companion in such passages as "alone, withdrawn" and so on. In the sense of number in such passages as "There is just one, monks, opportune moment and right time for abiding by the holy life" and so on; here too it should be seen in the sense of number. Therefore it was 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. For the intention is: having obtained the suitable time and the conjunction of conditions. Therefore it should be understood as the conjunction of conditions. In such passages as "There is just one, monks, opportune moment and right time for abiding by the holy life," it means moment, the meaning being opportunity. For the arising of a Tathāgata and so on is the opportunity for the holy life of the path, because it is the cause for obtaining its conditions; and moment itself is the occasion, and that which is called moment and occasion is just one - this indeed is the meaning. 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. For "great assembly" means a great gathering of monks and deities - this is the meaning. 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," it means cause. For the reason for the training rule is what is intended here by "occasion." 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. For there the sectarians seated were proclaiming their own respective views reckoned as their doctrine (samaya), therefore that wanderers' park is called "the debating hall" (samayappavādaka).

In such passages and so on, it means attainment. "Full realization of benefit" indeed means the achievement of benefit - that is the meaning. In such passages as "through the complete full realization of conceit, he made an end of suffering" and so on, it means abandoning. The full realization is abandoning, in the sense of appeasement and disappearance of the legal case and the time. 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. For penetration is full realization because it is to be fully realised; full realization itself is the meaning - thus "the meaning of full realization" - oppression and so on are stated by bringing them into unity through the nature of being to be fully realised; or the meaning that is the domain of full realization, that is, of penetration, is "the meaning of full realization" - those very same are thus stated with certainty. Therein, oppression is the injuring of one who possesses the truth of suffering, the making unable to spread. Torment is the burning and scorching by way of the suffering of suffering and so on.

And here, the concurrence of co-operative causes comes together, is assembled - thus combination is time. Comes together, assembles here - the path-holy life with the persons who are its support - thus moment is time. Comes together here, or by this a being or a phenomenon of intrinsic nature concurs with arising and so on, or with conascence and so on - thus time is time. For although time is not become in reality, due to being merely the occurrence of phenomena, it is expressed by a corresponding form established merely by convention, as if it were the basis and cause of the occurrence of phenomena. The equal, or together, going of the constituents, their occurrence and establishment - thus aggregation is time, just as "collection." For aggregation is indeed the establishment of the constituents together with their intrinsic nature. When there is the coming together of the remaining conditions, the fruit comes from this, arises and proceeds - thus time is cause, just as "origin." Comes together - due to the nature of being a fetter, the connection proceeds in its own domain; or due to the nature of firm grasping, beings fettered by it go and proceed according to their adherence by means of this - thus time is view. For by the fetter of wrong view, beings are very much bound. Coming together, meeting, combining - thus time is attainment. The going away, the subsiding, the disappearance - thus time is abandoning. But because of the nature of abandoning by eradication, it is a superior time - thus full realization, just as "higher teaching." That which should be rightly approached face to face with knowledge, that which should be fully realised - thus full realization is the undistorted intrinsic nature of phenomena. By facing directly, one rightly comes, goes, understands fully - thus full realization is the understanding of the intrinsic nature of phenomena as they really are. Thus the occurrence of the word "time" in each and every meaning should be understood.

The reason for taking up the word "full realization" in extracting the meaning of the word "time" should be understood by the method already stated. Here, however, its meaning is time, since combination and so on are not possible. For just as the place, the speaker, and the assembly, time too should be desired as the occasion of the teaching. Since here "time" means time is intended, therefore 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."

But why here is time indicated only in an unspecified manner, and not indicated by specifying it by season, year, and so on? Although among these times of 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, he said "on one occasion."

But why here, just as in the Abhidhamma "at the time when wholesome consciousness of the sensual sphere has arisen" and in other discourse passages "at the time, monks, when a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states" 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 in the meaning of perpetual connection? Because there in those cases and here the meaning is different. For there in the Abhidhamma and in other discourses, the meaning of a basis termed the domain of support and the meaning of a characteristic of a state through a state termed the characteristic of an intervening action of an action are applicable. For the time having the meaning of a basis and the meaning of a group is the occasion of the phenomena such as contact and so on stated therein; likewise, time, though not existing in the ultimate sense by being merely the occurrence of phenomena of intrinsic nature, is recognised as a support due to the non-existence of those occurring at that moment before and after, just as in such cases as "born in the forenoon, born in the evening" and so on. A group too, though not existing in the ultimate sense as being separate from its parts, is designated as a support for its parts by means of a form established through mere conceptualisation, just as in such cases as "a branch on a tree, barley arisen in a heap of barley" and so on. At whatever time and in whatever group of phenomena wholesome consciousness of the sensual sphere has arisen, at that very time and in that very group of phenomena contact and so on also exist - for this indeed is the meaning therein. Likewise, through the state of the occasion termed the momentary combination and cause, the existence of the phenomena such as contact and so on stated therein is characterised. Just as in "he went while the cows were being milked, he came when they had been milked," here the action of going is characterised by the milking action of the cows, so too here also, when "at the time" is said, since the meaning of the term is not devoid of a being, the meaning "when there is" is indeed understood; thus by the action of a being in relation to the occasion, the arising action of consciousness and the becoming action of contact and so on are characterised. Likewise, at whatever time, at whatever ninth moment, when there is wise attention and other such causes or a combination of conditions, wholesome consciousness of the sensual sphere has arisen, at that time, at that moment, when there is a cause and a combination of conditions, contact and so on also exist. Therefore, for the purpose of illuminating that meaning, the description with the locative case was made.

And in the Vinaya, just as in such cases as "he lives by food, he lives by study" the meaning of cause, and just as in such cases as "he cuts with a hatchet, he digs with a spade" the meaning of instrumentality are applicable. For that occasion of the laying down of training rules, which was difficult to comprehend even by the General of the Teaching and others, by that occasion which was an instrument and a cause, having heard of a transgression, having assembled the Community of monks, having questioned the person involved in the case, having rebuked him, and without exceeding the time termed the occasion when this and that case occurred, laying down training rules and having regard for the cause of the laying down of training rules as in the case of the third offence of defeat and so on, he dwelt here and there; therefore, for the purpose of illuminating that meaning, the description with the instrumental case was made in the Vinaya.

But here and in other passages of such a kind, the meaning of perpetual connection is applicable. For at whatever time this inspired utterance arose together with its originating cause, the Blessed One absolutely dwelt during that time in the reviewing of phenomena preceded by the noble abiding; therefore, just as in such cases as "he studies for a month" and so on, for the purpose of illuminating the meaning of the accusative, the description with the accusative case was made here. Therefore this is said -

But the ancients explain - Whether "at the 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 -

Therein, the word denoting the foremost is said to be "foremost" because of its association with the foremost qualities. Or alternatively, "that which is said" is a word; this is the meaning. "'Blessed One' is the foremost word" means the meaning that is to be expressed by this word "Blessed One," that is the foremost - this is the meaning. "'Blessed One' is the highest word" - here too the meaning should be understood by the very method already stated. "Endowed with respect" means endowed with the state of being venerable, due to the connection with venerable qualities, or endowed with respect due to being worthy of being made especially venerable. Thus it should be understood that this word "Blessed One" is a designation for the venerable one who is the highest of beings distinguished by qualities, worthy of respect. Furthermore -

By the method given in the Exposition -

By means of this verse too, the meaning of the term "Blessed One" should be understood. But this meaning has been stated in every way in the Visuddhimagga; therefore it should be elucidated by the method stated there.

Furthermore, he desired the portions, or he vomits the portions - thus he is the Blessed One. For the Tathāgata desired, associated with, practised, and made abundant the perfection qualities beginning with generosity and morality, and the super-human achievements beginning with meditative absorptions and deliverances; therefore he is the Blessed One. Or he desired those very same, wishing "How indeed might they arise in the continuities of beings amenable to instruction?" - thus he is the Blessed One. Or he vomited, cast up, sovereignty and fame reckoned as fortune, discarding them without concern like a lump of spittle - thus he is the Blessed One. For indeed the Tathāgata, not regarding even as grass the sovereignty over the four continents resembling the lordship of the heavenly world, which was the glory of a universal monarch come into his hands, and the fame resplendent with the seven treasures dependent on the success of a universal monarch, without concern, having abandoned them and having gone forth, fully awakened to perfect enlightenment; therefore, he vomits these portions beginning with glory - thus he is the Blessed One. Or "bhā" are the constellations; those that go together with them, that proceed in accordance with them, are "bhagā." Because of the splendour dependent on the special receptacle-worlds of Sineru, Yugandhara, Uttarakuru, Himavanta and so on, enduring for the duration of a cosmic cycle, he vomits those portions too, he abandons them by the abandoning of desire and lust bound to them, through transcending the abodes of beings dwelling therein. Thus too, he vomits the portions - thus he is the Blessed One. By such a method and so on, the meaning of the term "Blessed One" should be understood.

To this extent, here, by the words "thus have I heard," speaking the Teaching as it was heard by way of hearing, 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." For this was said by the Blessed One: "That Teaching and discipline, Ānanda, taught and laid down by me, that will be your Teacher after my passing." 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 teacher of such a 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, since "thus" is an indication of the entire discourse that is to follow. "Heard by me" indicates the achievement of the disciple and the achievement of hearing, since the Treasurer of the Teaching, who had attained the analytical knowledges and was placed by the Blessed One in the foremost position in five respects, illuminates the fact of having heard, and illuminates this meaning: "That was indeed heard by me myself, not based on hearsay, not handed down by tradition." "On one occasion" indicates the achievement of time, since it illuminates that the time of the Blessed One's dwelling at Uruvelā was adorned by the arising of a Buddha. For the achievement of time has the arising of a Buddha as its highest. "The Blessed One" indicates the achievement of the teacher, since it illuminates the state of being a venerable one, the highest among beings, distinguished by virtues.

"At Uruvelā" means at the great boundary, meaning at the great heap of sand. Or "uru" is called sand, "velā" means boundary. The sand (uru) brought because of going beyond the boundary - thus the meaning here should be understood as "Uruvelā."

In the past, it is said, when a Buddha had not yet arisen, ten thousand hermits dwelling in that region, thinking "Bodily action and verbal action are obvious even to others, but mental action is not obvious. Therefore, whoever thinks a wrong thought, he, having accused himself by himself, having brought sand in a bowl-container, should scatter it in this place - this is his punishment" - having made this agreement, from then on whoever thinks such a thought, he brings sand there in a bowl-container and scatters it. Thus there gradually a great heap of sand arose; then later generations, having enclosed it, made it a shrine site. With reference to that it was said - "'At Uruvelā' means at the great boundary, meaning at the great heap of sand - thus should be understood."

"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. Here, however, it should be understood as an indication of the conjunction with the posture termed sitting among the postures classified as standing, sitting, walking, and lying down, and also an indication of being endowed with the noble abiding. Therein, since one cuts off the discomfort of one posture with another posture and carries on, maintains, one's individual existence without letting it fall, therefore the meaning of the term "dwells" here should be understood by way of posture-abiding. But since the Blessed One, through the divine abiding and so on, carries, brings, leads to, and produces various welfare for beings, therefore the meaning should be understood as "carries on variously" by way of those as well.

"Of the river" - that which roars and flows is a river; of that river, of the river, meaning of the one flowing downward. "Of the Nerañjarā" - where "nelañjalā" should be said, meaning "whose water is faultless," by changing the letter "l" to "r," "nerañjarā" is said; the meaning is "of the one whose water is free from defects such as mud, moss, and insects." Some say "where 'nīlajalā' (blue-watered) should be said, 'nerañjarā' is said." Or this should be understood as simply the name of this river. To show the place on the bank of that river where the Blessed One dwelt, "at the foot of the Bodhi tree" was said. Therein, in the passage "enlightenment is called the knowledge of the four paths," path knowledge is said to be enlightenment. In the passage "he attains enlightenment, one of excellent, abundant wisdom," it means the knowledge of omniscience. Since the Blessed One attained both those kinds of enlightenment here, the tree too received the name "Bodhi tree." Or alternatively, the Blessed One is "Bodhi" because he awakened to the seven factors of enlightenment; because that tree was relied upon by him while awakening, that tree too received the name "Bodhi tree" - of that Bodhi tree. "At the root" means in the vicinity. For this word "root" is seen in its literal sense of root in such passages as "he might pull out the roots, even those as small as a usīra grass stalk" and so on. In such passages as "greed is an unwholesome root," it is used in the sense of a distinctive cause. In such passages as "as far as the shade pervades at midday time, and leaves fall in a windless place, to that extent it is the tree-root," it is used in the sense of proximity. Here too proximity is intended; therefore the meaning here should be understood as "at the root of the Bodhi tree means in the vicinity."

"Newly fully enlightened" means having fully awakened for the first time, meaning at the very first. By this much, the Treasurer of the Teaching, in establishing the setting for the teaching of the inspired utterance, has made known the indications of time, place, and speaker together with their distinctions.

Here one asks: "Why was the setting statement spoken when the compilation of the Teaching and Discipline was being made? Should not only the word spoken by the Blessed One be compiled?" It is said - For the purpose of accomplishing the long duration, non-decay, and trustworthiness of the teaching. For a teaching established by binding it to time, place, speaker, subject matter, and so on is long-lasting, not subject to decay, and trustworthy - like a legal judgment bound to place, time, agent, cause, and occasion. And for that very reason, when the Venerable Mahākassapa made an inquiry regarding the place and so on, beginning with "First, friend Ānanda, where was the inspired utterance spoken?" the Treasurer of the Teaching, making the reply, spoke the setting of the inspired utterance beginning with "Thus have I heard."

Furthermore, the setting statement is for the purpose of making known the accomplishment of the Teacher. For the accomplishment of the Blessed One Tathāgata's state of being fully enlightened is established by the absence of prior composition, inference, tradition, and reasoning. For the Perfectly Self-awakened One has no need of prior composition and so on, because of the unobstructed range of his knowledge everywhere and because he is the sole authority regarding things to be known. Likewise, the accomplishment of the state of one whose mental corruptions are eliminated is established by the absence of the closed fist of a teacher, stinginess with the Teaching, and attachment to the Dispensation and disciples. For there is no possibility of the closed fist of a teacher and so on anywhere for one whose mental corruptions are entirely eliminated; thus the activity of assisting others belongs to one who is thoroughly purified. Thus, by the purified states of the Fully Enlightened One - which indicate the absence of ignorance and craving that are the source of faults and the corrupters of the accomplishment of view and morality, and which manifest the accomplishment of knowledge and the accomplishment of abandoning - the accomplishment of the first pair of grounds of self-confidence is established; and from the establishment of the absence of confusion regarding obstructive and liberating phenomena, the accomplishment of the latter pair of grounds of self-confidence is established. Thus the Blessed One's possession of the four grounds of self-confidence and his practice for his own welfare and the welfare of others are made known by the setting statement, because of the elucidation of the Teaching through spontaneous discernment suited to the disposition of whatever assembly has arrived at each place. Here, however, it should be connected with the making known of the experiencing of the bliss of liberation and the attention to dependent origination. Therefore it was said - "The setting statement is for the purpose of making known the accomplishment of the Teacher."

Likewise, the introductory statement is for the purpose of making known the achievement of the teaching. For the Blessed One, whose every action is encompassed by knowledge and compassion, there is no purposeless practice nor one merely for his own welfare. Therefore, the entire bodily, verbal, and mental action of the Perfectly Self-awakened One, whose every action proceeds for the welfare of others alone, when stated as it occurred, is a teaching in the sense of instruction to beings as is fitting through benefits pertaining to the present life, the future life, and the highest good - not a poetical composition. This conduct of the Teacher is made known as is fitting in each case by the introductory statement together with the time, place, preacher, assembly, occasion, and so on; but here it should be connected with the attention to dependent origination through the experience of the bliss of liberation upon full enlightenment. Therefore it was said - "The introductory statement is for the purpose of making known the achievement of the teaching."

Furthermore, the introductory statement is for the purpose of showing the authoritative nature of the teaching through making known the authoritative nature of the Teacher. And that showing of its authoritative nature should be understood in accordance with the method stated below. For by the term "Blessed One," through the illustration of the Tathāgata's abandoning of all defilements such as lust, hate, and delusion, and stains such as misconduct and other faults, through the illustration of his state as the highest of all beings, and through the full illustration of his endowment with special qualities such as knowledge and compassion not shared with others - this meaning has been made clear in every way. This here is merely a brief indication of the purpose of the introductory statement.

But this, beginning with "Thus have I heard" up to the passage "uttered this inspired utterance," should be understood as the introduction to this inspired utterance. For thus, it is a statement spoken by the compilers of the recitation at the time of the recitation, for the purpose of making known from the beginning the bodily and mental practice of the Blessed One in the manner in which he practised and uttered this inspired utterance.

But should not "Thus when this exists, that comes to be" and so on properly be the word of the Blessed One himself, for apart from the Teacher no one else is able to teach dependent origination? This is true; but just as the Blessed One attended in mind to dependent origination at the foot of the Bodhi tree by way of reviewing the intrinsic nature of phenomena, so too, making the attention to dependent origination the occasion for the arising, by way of imitating the manner in which it was taught and the words taught in the Paṭiccasamuppāda Sīhanāda Sutta and other discourses, for the purpose of enlightening those relatives capable of being enlightened, the great elders who were compilers of the Teaching recited the introduction to this inspired utterance spoken by the Blessed One - thus the conclusion should be reached here that the aforesaid statement is indeed the statement of the compilers of the recitation alone. The same method applies to the subsequent discourses as well.

And here, four layings down of discourses should be understood: one's own disposition, another's disposition, dependent on a question, and arising from an occasion. For just as discourses, even though having many hundreds and many thousands of divisions, do not exceed sixteen kinds by the method of conditional relations beginning with what is conducive to defilement, so too all of them do not exceed a fourfold nature by way of the laying down of discourses beginning with one's own disposition. Certainly, here a mixed division of one's own disposition and of arising from an occasion with another's disposition and dependent on a question is possible, because of the possibility of connection through disposition and connection through questioning; but since there is no mutual mixing of one's own disposition and arising from an occasion, a complete method of conditional relations does not obtain. Or, because the remaining layings down that arise are included within those, it was said "four layings down of discourses" by way of the root layings down.

Herein this is the meaning of the word - The act of laying down is a laying down; the laying down of a discourse is a discourse-laying down; the meaning is "the teaching of a discourse." Or, "that which is laid down" is a laying down; the discourse itself is the laying down - thus "discourse-laying down." One's own disposition is "one's own disposition"; that exists for it as a cause - thus "one's own disposition"; or, "one whose own disposition is this" - thus "one's own disposition." The same method applies to another's disposition as well. The control of a question is "question-control"; that exists for this - thus "dependent on a question." The arising of a matter that is the basis for the teaching of a discourse is "arising of a matter"; "arising of a matter" is just "arising of an occasion"; that exists for this - thus "arising from an occasion." Or alternatively, "the discourse is laid down by means of this" - thus "laying down"; it is just one's own disposition and so on. But in this alternative meaning, one's own disposition is "one's own disposition." The disposition of others is "another's disposition." "That which is asked" is a question; the meaning that should be asked about. The statement of the recipients of the Teaching that proceeds by way of questioning is "question-control"; that very thing, with reference to the word "laying down," is stated in the masculine gender as "dependent on a question." Likewise, "arising of a matter" is just "arising from an occasion" - thus the meaning here should be understood.

Here, because of being independent of causes such as the maturity of others' faculties and so on, the status of a separate laying down of a discourse for one's own disposition is fitting, since the teaching was set forth solely through one's own disposition for the purpose of establishing the thread of the Teaching. But how is there no inclusion in the arising from an occasion for those dependent on another's disposition and on a question, which have arisen when others' dispositions and questions, which are causes for the occurrence of the teaching, have arisen? Or how is there no inclusion in another's disposition for those preceded by dependence on a question and arising from an occasion, which have been set forth in accordance with another's disposition? This should not be objected to. For the separate taking up of another's disposition and dependence on a question is because the arising of the occasion for a discourse teaching, which is free from resolution, interrogation, and other such judgments and so on of others, has been taken as the arising from an occasion. For thus, the arising from an occasion is said to be the occasion for the teaching such as praise and blame, material gain and so on, of the Brahmajāla Sutta, the Dhammadāyāda Sutta, and so on. That which is taught having made the disposition alone the occasion, without a question from others, is another's disposition; that which is taught by way of a question is dependent on a question - this meaning is well known.

Therein, the first three Bodhi Suttas, the Mucalinda Sutta, the Āyusaṅkhārossajjana Sutta, the Paccavekkhaṇa Sutta, and the Papañcasaññā Sutta - for these inspired utterances, the laying down is one's own disposition. The Huhuṅka Sutta, the Brāhmaṇajātika Sutta, and the Bāhiya Sutta - for these inspired utterances, the laying down is dependent on a question. The Rāja Sutta, the Sakkāra Sutta, the Ucchādana Sutta, the Piṇḍapātika Sutta, the Sippa Sutta, the Gopāla Sutta, the Sundarika Sutta, the Mātu Sutta, the Saṅghabhedaka Sutta, the Udapāna Sutta, the Tathāgatuppāda Sutta, the Moneyya Sutta, the Pāṭaligāmiya Sutta, and also the two Dabba Suttas - for these inspired utterances, the laying down is arising from an occasion. The Pālileyya Sutta, the Piya Sutta, the Nāgasamāla Sutta, and the Visākhā Sutta - for these inspired utterances, the laying down is one's own disposition and another's disposition. For the remaining fifty-one discourses, the laying down is another's disposition. Thus the distinction in the laying down of these inspired utterances by way of one's own disposition and so on should be understood.

Here, whatever inspired utterances were spoken by the Blessed One in the presence of monks, those were practised by them verbally as discourses just as spoken, reflected upon mentally, and related to the treasurer of the Teaching. But whatever were spoken by the Blessed One not in the presence of monks, those too were later spoken again by the Blessed One to the treasurer of the Teaching. Thus, all of those the Venerable Ānanda, having collected them together, bearing them in mind, and also reciting them to the monks, later at the time of the First Great Rehearsal, placed them into the classification as inspired utterances - this should be understood.

In "Now at that time" and so on, "at that time" is an instrumental expression used in the locative sense, "now" is a particle, and the meaning is "at that time." But at what time? At whatever time the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened. At that time. "A week" means seven days, a week; this is an accusative expression in the sense of absolute connection. Because the Blessed One dwelt during that week continuously, absolutely in the happiness of fruition attainment, therefore "a week" is said as an accusative expression by way of absolute connection. "In a single cross-legged posture" means with the very same single cross-legged posture as folded, without rising even once from the time of sitting on the excellent unconquered cross-legged seat, the diamond throne, while the sun had not yet set on the full-moon day of Vesākha.

"Experiencing the bliss of liberation" means the meaning is that he sat experiencing the bliss of liberation, the happiness of fruition attainment. Therein, "liberation" means liberation by substitution of opposites, liberation by suppression, liberation by eradication, liberation by subsiding, and liberation by escape - these are the five liberations. Among those, whatever release, which is abandoning, through being freed from each respective opposite, by means of those various quality-factors such as the relinquishment of gifts and so on, and by means of insight-factors such as the determination of mentality-materiality and so on, as long as there is occurrence by way of non-decline of each respective factor. As follows? By giving, from stinginess, greed, and so on; by morality, from killing living beings and so on; by the determination of mentality-materiality, from identity view; by the discernment of conditions, from the views of no cause and wrong cause; by its own later stage, the overcoming of uncertainty, from the state of doubt; by the comprehension of material groups, from the grasping "I" and "mine"; by the determination of the path and the non-path, from the perception of the path in what is not the path; by the seeing of rise, from the annihilationist view; by the seeing of fall, from the eternalist view; by the seeing of danger, from the perception of safety in what is dangerous; by the seeing of danger, from the perception of gratification; by the observation of disenchantment, from the perception of delight; by the knowledge of desire for liberation, from the lack of desire for liberation; by the knowledge of equanimity, from the lack of equanimity; by conformity, from the state of being contrary to the stability of phenomena and to Nibbāna; by change-of-lineage, from the state of the sign of activities - this release is called liberation by substitution of opposites. But whatever release, designated as non-attainment, from the mental hindrances such as sensual desire and so on, and from the opposing phenomena such as applied thought and so on, by concentration distinguished as access and absorption, as long as there is occurrence by way of non-decline - this is called liberation by suppression. Whatever release by way of abandoning through eradication, through the absolute non-occurrence of the group of mental defilements belonging to the side of origin, stated in the manner beginning with "for the abandoning of wrong views," as appropriate in the continuity of the noble one who possesses each respective path, because of the development of the four noble paths - this is called liberation by eradication. But whatever subsiding of mental defilements at the moment of fruition - this is called liberation by subsiding. But Nibbāna, which is liberated from all activities because of being free from all that is conditioned - this is called liberation by escape. But here, fruition-liberation having Nibbāna as object is intended for the Blessed One. Therefore it was said - "'Experiencing the bliss of liberation' means the meaning is that he sat experiencing the bliss of liberation, the happiness of fruition attainment."

"Liberation" means the state of consciousness being liberated by way of the subsiding of impurities, or consciousness itself thus liberated should be understood; the happiness born of or associated with that liberation is the bliss of liberation. From the statement "That which, venerable sir, is equanimity spoken of by the Blessed One as being in the peaceful happiness," equanimity too here should be understood as happiness only. And thus it was said in the Sammohavinodanī: "But equanimity, being peaceful, is spoken of as happiness only." For the Blessed One attains the attainment of arahantship belonging to the fourth meditative absorption, not any other. Or else, just as in "their appeasement is happiness" and so on, the appeasement of the suffering of activities is called happiness, so here, because of the state of appeasement of the suffering of all mental defilements, the liberation by subsiding obtainable in the highest fruition should be understood as the happiness here. This bliss of liberation is twofold by the division of the occurrence of fruition consciousness in the path process and at a later time. For immediately after each noble path, three or two fruition consciousnesses arise that are the resultant of that very path and have Nibbāna as object, because supramundane wholesome states have immediate result. For in the impulsion-occasion in which the noble path arises, when there are two conformity moments, then the third is change-of-lineage, the fourth is the path consciousness, and thereafter there are three fruition consciousnesses. But when there are three conformity moments, then the fourth is change-of-lineage, the fifth is the path consciousness, and thereafter there are two fruition consciousnesses. Thus the fourth or fifth occurs by way of absorption, not beyond that because of the nearness of the life-continuum. Some, however, say "even a sixth consciousness reaches absorption," but that has been rejected in the commentaries. Thus fruition in the path process should be understood. But fruition at a later time, occurring by way of fruition attainment, and that arising for one emerging from cessation, is included by this very same. Now this fruition attainment should be seen as, in meaning, the absorption that is the resultant of supramundane wholesome states and has Nibbāna as object.

Who attain it, and who do not attain it? All worldlings do not attain it because they have not attained it. Likewise, lower noble ones do not attain the higher, and higher noble ones too do not attain the lower, because of the state of subsiding through having gone to a different individual status. Those respective noble ones attain only their own fruition. Some, however, say "stream-enterers and once-returners do not attain fruition attainment; only the two higher ones attain it, because of being fulfillers in concentration." That is without reason, since even a worldling attains a mundane concentration obtained by oneself. Or what need is there here for reasoning about the cause? For this was said in the Paṭisambhidā: in the answering of the questions "Which ten kinds of equanimity towards activities arise by means of insight? Which ten change-of-lineage states arise by means of insight?" the attaining of fruition attainment by those noble ones too was stated, as "for the purpose of attaining the fruition of stream-entry, for the purpose of attaining the fruition of once-returning." Therefore the conclusion should be reached here that all noble ones attain fruition each according to their own.

But why do they attain it? For the purpose of pleasant abiding in the present life. Just as kings experience the happiness of kingship, and deities experience divine happiness, so noble ones, thinking "we shall experience supramundane happiness," having determined a period of time, attain fruition attainment at the desired moment.

And how is its attainment, how is its persistence, and how is its emergence? To begin with, its attainment occurs in two ways: through inattention to any object other than Nibbāna, and through attention to Nibbāna. As he said -

"There are, friends, two conditions for the attainment of the signless liberation of mind: inattention to all signs, and attention to the signless element."

Now here this is the order of attainment - By a noble disciple who desires fruition attainment, gone to a private place, in seclusion, activities should be seen with insight by way of rise and fall and so on. For one thus practising progressive insight, immediately after the change-of-lineage knowledge having activities as object, the mind applies itself to cessation by way of fruition attainment, and because of the inclination towards fruition attainment, even for a trainee only fruition arises, not the path. But those who say "A stream-enterer, thinking 'I shall attain my own fruition attainment,' having developed insight, becomes a once-returner, and a once-returner a non-returner." They should be told - This being so, it would follow that a non-returner would become a Worthy One, and a Worthy One an Individually Enlightened One, and an Individually Enlightened One a Self-Enlightened One; therefore, since insight accomplishes its purpose according to one's adherence and according to one's disposition, even for a trainee only fruition arises, not the path. As for the fruition too, if the path attained by him was of the first meditative absorption, only that of the first meditative absorption arises. If of one among the second and so on meditative absorptions, only that of one among the second and so on meditative absorptions.

But why here is the change-of-lineage knowledge not having Nibbāna as object, as the forerunner of path knowledge is? Because of the non-liberating nature of fruition knowledges. For only the noble path phenomena are leading to liberation. For this has been said: "What phenomena are leading to liberation? The four noble paths that are not included." Therefore, since for that which is absolutely of a liberating nature, occurring with the nature of emergence on both sides, the knowledge that is its proximity condition must have emerged from the sign, its having Nibbāna as object is fitting; but because the noble path has been developed, for the fruition knowledges which are of a non-emerging nature, since they do not utterly cut off defilements because they occur as its resultant, being not leading to liberation, the forerunner knowledge never has Nibbāna as object, because of the unequal mode of the conformity knowledges in both cases. For in the noble path process, the conformity knowledges arise favourable to path knowledge, having reached the highest perfection of mundane knowledge through the surpassing splitting of the gross masses of greed and so on that have not been previously pierced; but in the fruition attainment process, since those respective defilements have been utterly cut off by those respective paths, they arise without effort therein, being merely preliminary work for the noble ones' state of being endowed with the happiness of fruition attainment - therefore there is no possibility of their emergence from anywhere, whereby at their conclusion the knowledge, having the sign of activities as emergence, could have Nibbāna as object. And having done so, for a trainee who is contemplating activities by way of rise and fall and so on for the purpose of resorting to his own fruition attainment, through the progressive sequence of insight knowledges only fruition arises, not the path - and this meaning is established. Thus, for now, the attainment of fruition attainment should be understood.

"There are, friends, three conditions for the duration of the signless liberation of mind - inattention to all signs, attention to the signless element, and prior volitional activity" -

By this statement, its duration occurs in three ways. Therein, "and prior volitional activity" means the delimitation of time prior to the attainment. Because it has been delimited as "I shall emerge at such and such a time," as long as that time does not arrive, emergence does not occur.

"There are, friends, two conditions for the emergence from the signless liberation of mind - attention to all signs, and inattention to the signless element" -

By this statement, its emergence occurs in two ways. Therein, "of all signs" means of the signs of matter, feeling, perception, activities, and consciousness. Certainly one does not attend to all of these together, but this was said by way of including all. Therefore, through attending to whatever is the object of the life-continuum, there is emergence from the fruition attainment - thus its emergence should be understood. This attainment and emergence here in this way, being the fruition of arahantship -

Thus the stated bliss of liberation, pleasant and exceedingly pleasant, he experienced. Therefore it was said - "'Experiencing the bliss of liberation' means the meaning is that he sat experiencing the bliss of liberation, the happiness of fruition attainment."

"Then" is an indeclinable particle in the sense of a new topic. "Indeed" is an expletive particle. Among these, by the sense of a new topic, "then" by this indicates a different topic from the experiencing of the bliss of liberation. But what is that? The attention to dependent origination. Or, "then" is an indeclinable particle in the sense of "afterwards," and by that it illuminates the very meaning about to be stated as "after the elapse of that week." "Of that week" means of the week of the cross-legged posture. "After the elapse" means by the passing away. "From that concentration" means from the concentration of the fruition of arahantship. But some, taking their stand here, expanded upon those seven weeks to be shown in succession. We, however, shall explain those further on by way of showing non-contradiction between the Khandhaka text and this Udāna text. "Of the night" is the genitive case in the sense of a part-whole relationship. "The first" is the accusative case in the sense of absolute connection. For the Blessed One was engaged with that very attention for the entire first watch of that night.

"Dependent origination" means the phenomena that are conditions. For the phenomena that are conditions beginning with ignorance are dependent origination. If one asks, how is this to be known? By the word of the Blessed One. For by the Blessed One it was said: "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for ageing and death, namely birth, etc. of activities, namely ignorance" - thus ignorance and so on were stated to be causes. Just as the twelve conditions are the twelve dependent originations.

Herein this is the meaning of the word - Having depended on one another, having made them face to face, without rejecting the combination of causes, it produces what is conjoined - thus it is dependent origination. Or, having depended on, having gone to meet the condition that is worthy of being a condition, that which is to be depended upon, the arising of what is connected not without that - this is dependent origination. "Dependent origination" - here it should be understood as the cause that is cognisable through the word denoting the proximate cause of co-arising, endowed with the capability of producing the result, not as merely the dependent co-arising itself. Or, the wise are worthy of understanding it - thus it is "paṭicca"; it produces rightly by itself - thus it is "co-arising"; it is both "paṭicca" and that "co-arising" - thus it is "dependent origination" - thus the meaning here should be understood.

"In forward order" means the mode of dependent conditions beginning with ignorance, stated by the method beginning with "with ignorance as condition, activities," is called "in conformity" because it performs the function that is to be performed by itself. Or, because it is stated having reached the end starting from the beginning, or because it is in conformity with the occurrence, it is in conformity; that is "in forward order." "Thoroughly attended in mind" means he carefully attended with his mind. Whatever conditioning phenomenon is a condition for whatever conditionally arisen phenomenon, in whatever way it is a condition by way of being a condition such as root condition and so on - all that, without distortion, without omitting anything, completely, by way of reviewing, he made in the mind - this is the meaning. Now, in order to show in brief how the Blessed One attended in mind to dependent origination in forward order, it was stated: "Thus when this exists, that comes to be; from the arising of this, that arises."

Therein, "thus" means "in this way, by this method" - this is the meaning. "When this exists, that comes to be" means when this condition beginning with ignorance exists, this result beginning with activities comes to be. "From the arising of this, that arises" means from the arising of this condition beginning with ignorance, this result beginning with activities arises - this is the meaning. "When this is absent, that does not exist; from the cessation of this, that ceases" - by the words of the second and third discourses, a fixed order has been shown regarding this characteristic of conditionality, namely: in the absence of ignorance and so on, the absence of activities and so on, and in the cessation of ignorance and so on, the cessation of activities and so on - only when this exists, not when it is absent. Only from the arising of this, not from the non-arising. Only from the non-cessation, not from the cessation. Therefore this characteristic, with its included fixed order, should be seen as stated here regarding dependent origination. And "cessation" means the non-arising and non-continuance in the future through the attainment of dispassion towards ignorance and so on. For thus it has been said - "But with the remainderless fading away and cessation of ignorance comes the cessation of activities" and so on. And "one whose cessation is cessation" is stated as being "one whose arising is non-cessation" in the phrase "from the cessation of this, that ceases."

Thereby this shows - non-cessation is called arising, and that is here also called the state of existence. For this very characteristic "when this exists, that comes to be" is qualified by the former through another method, by the latter statement "from the arising of this, that arises." Therefore "when this exists" is not said with reference to mere persisting alone, but rather it is understood as also the state of not having ceased through the path. And because, when stating the exposition of the characteristic declared in two ways as "when this is absent, that does not exist; from the cessation of this, that ceases," only cessation was stated by means of "but with the remainderless fading away and cessation of ignorance comes the cessation of activities" and so on, therefore the state of non-existence too is just cessation - thus the state of existence, which is the opposite of the state of non-existence, has been shown to be non-cessation. By that state of existence termed non-cessation, it qualifies arising. From that, the meaning intended here is not that arising is merely the state of existence, but rather the meaning that has been made clear is that the state of existence termed non-cessation is also included. Thus this statement of the twofold characteristic should be understood as meaningful through the relationship of mutually qualifying and being qualified.

But what is this non-cessation, which is called "the state of existence" and "arising"? It is the state of not having been abandoned, and the worthiness for producing results through the non-abandonment of the worthiness for results that have not yet been produced. For those unwholesome mental states that are to be abandoned, it is the state of not having been uprooted by the noble path. But for those wholesome and indeterminate mental states that are not to be abandoned, it is the non-elimination of those mental fetters in them for those who have not eliminated the mental corruptions. For due to the state of underlying tendencies not having been uprooted, the continuation of the aggregates together with mental fetters is dependent origination. And thus it has been said -

"By whatever ignorance, monks, the fool was hindered, by whatever craving he was associated, thus this body has arisen, that very ignorance of the fool has not been abandoned, that craving has not been eliminated. What is the reason for this? The fool, monks, did not practise the holy life rightly for the complete destruction of suffering. Therefore the fool, upon the body's collapse, goes to a new body; being one who goes to a new body, he is not released from birth, from ageing and death" and so on.

But for those whose mental fetters have been eliminated, due to the absence of ignorance there is absence of activities, due to the absence of craving and clinging there is the impossibility of clinging-existence - thus the cutting off of the round of rebirths will be discerned. Therefore he said -

"But, Phagguna, from the complete fading away and cessation of the six sense bases of contact comes the cessation of contact; from the cessation of contact comes the cessation of feeling" and so on.

For it is not the case that from the attainment of the highest path upwards until final nibbāna there is non-continuance of the six sense bases and so on. Rather, cessation is stated as the notion of non-existence, the state of being expressible by the word "cessation," and the state of having eliminated the fetters. Furthermore, even action done long ago, through not having produced its result and through its nutriment not having been abandoned, is indeed worthy of producing its result, not having produced its result, nor having had its nutriment abandoned. The state of being worthy of producing a result, of the conditions for the arising of the result such as ignorance, activities, and so on, should be understood as "non-cessation" in the manner already stated. Thus, by the very state of non-cessation, that cause without which the result does not come to be, even though it is past, is expressed by this statement "when this exists." And precisely from that, the arising of conditions, not having reached the state of having the nature of non-occurrence for one who has not completed the holy life, without touching upon the distinction of time, is stated as "from the arising of this" for the very reason of its non-reversal. Or alternatively, when the remaining conditions are combined, whatever orientation towards the arising of the result there is even for what is not present, as if it were present, and how much more so for what is present - that is stated as "the arising of this." For thus, the cause that is in the state of producing the result from which the result arises, is said to have arisen and occurred by virtue of its capacity to produce the result, even though what is present but not in that state is not so - thus the state of being in that condition should be understood as "arising."

Therein, by "when this exists," stating the condition-nature by mere existence, he shows the non-activity of dependent origination. By "from the arising," illuminating the nature of arising, the state of not being present at all times, and the orientation towards the arising of the result, he shows the impermanence of dependent origination. But "when present, not when absent; from arising, not from cessation" - by the locative and ablative expressions having the meaning of cause, he shows the nature of dependent origination as source, origin, birth, production, and existence. And here, the meaning of cause in the locative expression should be understood as operating where the existence of the result that is inseparable from it is characterised by its existence, just as "when wealth was not being given to the poor, poverty expanded" and "when the crops are produced, plenty of food arises." The meaning of cause in the ablative expression too operates in the production and the natural origin of the result, just as "from the drop of fluid comes a bubble, from the bubble arises a lump of flesh" and "from the Himalayas the Ganges flows forth, from the Siṅga mountain a lake arises." And when ignorance and so on exist, the existence of activities and so on is characterised by their inseparability from them; and from ignorance and so on, activities and so on are produced and are made - thus they are their production and natural origin. Therefore, for the purpose of illuminating that meaning, the descriptions with the locative and ablative in the sense of cause were made as "when this exists, from the arising of this."

And since here the analytic explanation of dependent origination stated in brief as "when this exists, that comes to be; from the arising of this, that arises" is the description beginning with "with ignorance as condition, activities," therefore the aforesaid state of existence and arising is understood as the condition-nature of those various conditionally arisen phenomena. For apart from the state of existence termed non-cessation and the arising termed the nature of non-reversal or termed the state of being established in arising, as expressed by the inclusive restrictive statements "only when present, not when absent; only from arising, not from cessation," there is no other condition-nature. Therefore, the aforesaid state of existence and arising should be understood as the condition-nature. Even the twenty-four conditions such as root-cause and so on that have come in the Paṭṭhāna should be understood as distinctions of this very condition-nature. Thus, in order to show how he attended in mind to dependent origination in forward order in detail, "that is to say, with ignorance as condition, activities" and so on was stated.

Therein, "yadidaṃ" is an indeclinable particle; its meaning is "which is this." In the passage beginning with "with ignorance as condition": it finds what should not be found, namely bodily misconduct and so on - thus it is ignorance (avijjā); it does not find what should be found, namely bodily good conduct and so on - thus it is ignorance; it makes the undistorted intrinsic nature of phenomena unknown - thus it is ignorance; in the round of rebirths which is without end, it causes beings to rush into existences and so on - thus it is ignorance; it rushes towards what does not exist and does not rush towards what exists - thus it is ignorance; it is the opposite of true knowledge - thus it is ignorance. That should be understood as fourfold by the method beginning with "not knowing regarding suffering." Dependent on it, the result goes, arises, and proceeds not without it - thus it is a condition (paccaya); or a condition has the meaning of being helpful. Ignorance and that is a condition - thus "ignorance-condition"; therefore "with ignorance as condition." They construct - thus activities (saṅkhārā); mundane wholesome and unwholesome volitions; these should be understood as threefold by way of meritorious, demeritorious, and imperturbable volitional activities. It cognizes - thus consciousness (viññāṇa); that is thirty-two-fold by way of mundane resultant consciousness. It inclines - thus mentality (nāma); the triad of aggregates beginning with feeling. It is transformed - thus materiality (rūpa); primary matter and derivative materiality beginning with the eye. It extends and leads to the extended suffering of the round of rebirths - thus sense base (āyatana). It touches - thus contact (phassa). It feels - thus feeling (vedanā). This pair too is sixfold by way of the doors, and thirty-six-fold when taken by way of resultant. It is agitated - thus craving (taṇhā); that is threefold in brief by way of sensual craving and so on, and one hundred and eight-fold in detail. It clings - thus clinging (upādāna); that is fourfold by way of clinging to sensual pleasures and so on. It becomes and produces - thus existence (bhava); that is twofold by the division into action-existence and rebirth-existence. Coming into being is birth. Decaying is ageing. They die by means of it - thus death. Sorrowing is sorrow. Lamenting is lamentation. It afflicts - thus pain (dukkha); it destroys in two ways by way of arising and presence - thus pain. The state of a displeased mind is displeasure. Intense trouble is anguish. "Come to be" means they are produced. And not only with sorrow and so on, but rather the word "come to be" should be connected with all the terms. For thus, "with ignorance as condition, activities come to be" - the defining of conditions and conditionally arisen phenomena is shown. This same method applies everywhere.

Therein, ignorance has the characteristic of not knowing, the function of confusing, the manifestation of concealing, and the proximate cause of mental corruptions. Activities have the characteristic of constructing, the function of accumulation, the manifestation of arranging, and the proximate cause of ignorance. Consciousness has the characteristic of cognition, the function of being a forerunner, the manifestation of conception, and the proximate cause of activities, or the proximate cause of sense-base and object. Mentality has the characteristic of bending, the function of association, the manifestation of inseparability, and the proximate cause of consciousness. Materiality has the characteristic of being deformed, the function of dispersing, the manifestation of the state of being non-abandonable, and the proximate cause of consciousness. The six sense bases have the characteristic of extending, the function of seeing and so on, the manifestation of being sense-bases and doors, and the proximate cause of mentality-materiality. Contact has the characteristic of touching, the function of striking together, the manifestation of meeting, and the proximate cause of the six sense bases. Feeling has the characteristic of experiencing, the function of enjoying the flavour of the object, the manifestation of pleasure and pain, and the proximate cause of contact. Craving has the characteristic of being a cause, the function of delighting, the manifestation of the state of insatiability, and the proximate cause of feeling. Clinging has the characteristic of grasping, the function of not releasing, the manifestation of the strengthening of craving and wrong view, and the proximate cause of craving. Existence has the characteristic of action and the result of action, the function of becoming and producing, the manifestation of wholesome, unwholesome, and indeterminate, and the proximate cause of clinging. Birth has the characteristic of first production in this and that existence, the function of delivering forth, the manifestation of having arisen here from a past existence, or the manifestation of the variety of suffering. Ageing has the characteristic of the maturing of the aggregates, the function of bringing towards death, and the manifestation of the destruction of youth. Death has the characteristic of passing away, the function of disconnection, and the manifestation of separation from one's destination. Sorrow has the characteristic of inner pondering, the function of mental pondering, and the manifestation of continued grieving. Lamentation has the characteristic of wailing, the function of proclaiming virtues and faults, and the manifestation of confusion. Pain has the characteristic of bodily affliction, the function of causing displeasure in those lacking wisdom, and the manifestation of bodily illness. Displeasure has the characteristic of mental affliction, the function of mental vexation, and the manifestation of mental illness. Anguish has the characteristic of mental burning, the function of groaning, and the manifestation of dejection. Thus these beginning with ignorance should be understood also in terms of their characteristics and so on. This is the summary here; the detail, however, should be taken by one who wishes for a judgment accomplished in every respect from the Sammohavinodanī, the commentary on the Vibhaṅga.

"Thus" is an illustration of what has been described; by that it shows that it is by causes such as ignorance and so on, not by the creation of a supreme being and so on. "Of this" means of what has been stated above. "Whole" means of the unmixed, or of the entire. "Mass of suffering" means of the aggregate of suffering, not of a being, nor of a soul, nor of beauty, pleasure, and so on. "Is the origin" means it arises, it comes to be.

"Having understood this matter" means that which has been stated as "the origin of the mass of suffering beginning with activities by way of ignorance and so on" - having understood this matter in every respect. "At that time" means at that time when that matter was understood. "Uttered this inspired utterance" means he uttered this inspired utterance beginning with "When indeed phenomena become manifest," which illuminates the power of understanding the cause and the phenomena arisen from the cause when that matter was understood, which arose from knowledge associated with pleasure; it is said that he uttered words of delight.

Its meaning is - "When" means at whatever time. "Have" is an indeclinable particle in the meaning of "indeed." Some, however, say "have" has the meaning of "in battle, in combat"; their intention is that it is the time of fighting with Māra as mental defilement, from the statement "Fight Māra with the weapon of wisdom." "Become manifest" means they arise. "Phenomena" means the qualities conducive to enlightenment that accomplish the penetration of the mode of dependent conditions in forward order. Or "become manifest" means they make clear, they become evident and obvious by way of full realisation. "Phenomena" means the phenomena of the four noble truths; ardour is called energy in the sense of scorching the mental defilements. "To the ardent" means to one possessing the energy of right striving. "Meditating" means to one who meditates through meditation on a single object and through meditation on the three characteristics. "Of the brahmin" means of one who has warded off evil, one who has eliminated the mental corruptions. "Then all his uncertainties vanish" means for him whose phenomena have thus become manifest, those uncertainties that were stated regarding the mode of dependent conditions by the method beginning with "Who indeed, venerable sir, touches? The Blessed One said: 'That is not a proper question,'" and by the method beginning with "What indeed, venerable sir, is ageing and death, and to whom does this ageing and death belong? The Blessed One said: 'That is not a proper question'" - by this method, and the sixteen uncertainties that have come about through the non-penetration of the mode of dependent conditions itself, beginning with "Did I exist in the past period of time?" etc. All those vanish, depart, cease. Why? "Since he understands phenomena with their cause" - because he understands, has known, has penetrated this whole mass of suffering consisting of phenomena beginning with activities, which has a cause, by means of the cause beginning with ignorance.

But when do the qualities conducive to enlightenment or the four truth teachings become manifest, arise, or make known? In insight and path knowledges. Therein, mindfulness and the rest, associated with insight knowledge, together with insight knowledge, as is appropriate, abandoning the perception of beauty and the like in their own domains by way of abandoning by substitution, arise separately by way of observation of the body and so on; but at the moment of the path, they, taking Nibbāna as object, abandoning the opposites by way of eradication, arise just once by way of accomplishing non-confused penetration of all four noble truths. Thus, for now, the manifestation of the qualities conducive to enlightenment should be understood in the sense of arising.

As for the noble truth teachings, however, the manifestation should be understood in the sense of making known, because of their becoming obvious: for the mundane ones, at the moment of insight, by way of being made an object by insight; for the supramundane ones, by way of being inclined towards them; at the moment of the path, by way of the realisation of the truth of cessation as object; and for all of them, by way of realisation through function.

Thus, the Blessed One, even though all phenomena were obvious to his own knowledge in every way, because of his adherence to insight by way of dependent origination, having reviewed that mode of dependent conditions with its subtlety, profundity, and extreme difficulty of seeing, with powerful pleasure having arisen, uttered here an inspired utterance that illuminates the power of his own full realisation of that, together with the elucidation of the eradication of the opposites.

"This inspired utterance too was spoken by the Blessed One, thus have I heard" - this passage is found only in certain manuscripts. Therein, "this too" - the particle "pi" has the meaning of combining, as in "this too is a sublime jewel in the Buddha" and "he too is expelled" and so on; by it, it combines with what is above. "Spoken" - this word "vutta" is found in the senses of hair-removal, sowing, levelling with a harrow, livelihood, the state of being freed, being uttered as scripture, recitation, speaking, and so on. Thus it occurs in the sense of hair-removal in such passages as "the young man Kāpaṭika, young, with a shaven head" and so on.

In such passages and so on, in the sense of sowing. In "No ca kho paṭivutta" and so on, in the sense of levelling with eight-sticked harrows and the like. In "Subdued, living on what is given by others, I dwell with a mind become like a deer" and so on, in the sense of livelihood. In "A withered leaf fallen from its binding is incapable of becoming green again" and so on, in the sense of being freed from bondage. In "Song, utterance, desire" and so on, in the sense of what is uttered as scripture. In "The Pārāyaṇa has been recited" and so on, in the sense of recitation. In "But this was said by the Blessed One: 'Be my heirs in the Dhamma, monks, not heirs in material gains'" and so on, in the sense of speaking. Here too it should be seen in the sense of speaking; therefore the meaning is that this inspired utterance too was spoken. "Iti" means "thus." The meaning of the pair of words "me sutaṃ" has already been stated in every respect in the explanation of the introduction. For the meaning already stated previously as the introduction by "thus have I heard" is here stated again as the conclusion by "thus have I heard." For the repetition of a meaning already stated is the conclusion. The extraction of the meaning of the word "iti," because of its having the same meaning as the word "evaṃ," as in "thus have I heard," and the interpretation of meaning too, since it has been made clear by us in the commentary on the Itivuttaka, should be understood according to the method stated there.

Of the Paramatthadīpanī, the Commentary on the Khuddakanikāya

The commentary on the First Enlightenment Discourse of the Udāna Exposition is completed.

2.

Commentary on the Second Enlightenment Discourse

2. In the second, "in reverse order" means the very mode of dependent conditions beginning with ignorance, stated by the method beginning with "from the cessation of ignorance comes the cessation of activities," ceasing by the cessation of non-arising, is called "in reverse order" because of the non-performance of the function to be performed by itself. Or it is "reverse" because it is contrary to the occurrence; but since it is not stated beginning from the end or from the middle and reaching the beginning, the reverse nature here is not fitting in any other sense. And "in reverse order" (paṭilomaṃ) is a neuter expression denoting a state, as in such passages as "the moon and sun revolve unevenly." "When this is absent, that does not exist" means when this condition beginning with ignorance is absent, having been abandoned by the path, this result beginning with activities does not exist, does not proceed. "From the cessation of this, that ceases" means from the cessation of this condition beginning with ignorance, because it has been brought to the state of having the nature of non-arising by the path, this result beginning with activities ceases, does not proceed - this is the meaning. Here too, just as in "when this exists, that comes to be; from the arising of this, that arises," therein the inclusive restriction was shown as "only when this exists, not when it is absent; only from the arising of this, not from the cessation." Thus it should be understood that the characteristic of inclusive restriction has been shown as: only when this is absent, not when it exists; only from the cessation of this, not from the arising. The remainder here that should be said should be understood in accordance with the method stated in the commentary on the first Bodhi discourse.

Having thus shown in brief how the Blessed One attended in mind to dependent origination in reverse order, now in order to show it in detail, "from the cessation of ignorance comes the cessation of activities" and so on was stated. Therein, "from the cessation of ignorance" means from the complete cessation of ignorance by the noble path; the meaning is the absolute uprooting of ignorance by the highest path by way of the abandoning of underlying tendencies. Even though ignorance being abandoned by the lower paths is abandoned by way of absolute uprooting itself, nevertheless it is not abandoned completely. For the ignorance leading to the realms of misery is abandoned by the first path. Likewise, the ignorance that is the condition for rebirth only once in this world and everywhere in the ignoble plane is abandoned in succession by the second and third paths, not the other. For it is only by the path of arahantship that it is abandoned completely. "Cessation of activities" means there is the cessation of non-arising of activities. In order to show that from the cessation of activities thus ceased, consciousness ceases, and from the cessation of consciousness and so on, mentality-materiality and so on are likewise ceased, having said beginning with "from the cessation of activities comes the cessation of consciousness," it was stated "thus is the cessation of this whole mass of suffering." Therein, what should be said is the same as the method stated below.

But here, although even by this much - "from the cessation of ignorance comes the cessation of activities, from the cessation of activities comes the cessation of consciousness" - the complete cessation of the whole mass of suffering has been stated, nevertheless, just as in the forward order, for the purpose of showing the meaning that by the existence of each respective conditioning phenomenon, each respective conditionally arisen phenomenon does not cease but proceeds, "with ignorance as condition, activities" etc. "thus is the origin" was stated. Thus, for the purpose of showing that as the opposite of that, in the absence of each respective conditioning phenomenon, each respective conditionally arisen phenomenon ceases and does not proceed, here "from the cessation of ignorance comes the cessation of activities, from the cessation of activities comes the cessation of consciousness" etc. "thus is the cessation of the mass of suffering" was stated, but not for the purpose of showing the cessation of the mass of suffering included in the three times, as in the forward order. For the cessation desired is the cessation through the development of the noble path of the mass of suffering that is future only, worthy of arising in the absence of the development of the noble path - this distinction too should be understood.

"Having understood this matter" means that which has been stated as "the cessation of the mass of suffering beginning with activities by way of the cessation of ignorance and so on" - having understood this matter in every respect. "Uttered this inspired utterance" means when this matter was understood, he uttered an inspired utterance that illuminates the power of the understanding of the elimination of conditions beginning with ignorance, thus made known as "from the cessation of ignorance comes the cessation of activities" - this is the meaning.

Therein this is the meaning in brief - Because he understood, knew, penetrated the elimination reckoned as the cessation of non-arising of conditions beginning with ignorance, therefore by the method stated for this, the qualities conducive to enlightenment or the four truth teachings of the aforementioned kind become manifest, arise, or make known to the ardent, meditating brahmin. Then whatever uncertainties of the aforementioned variety that might arise because of not rightly understanding the cessation of conditions, all those too vanish and cease. The remainder is the same as the method stated below.

The commentary on the Second Enlightenment Discourse is completed.

3.

Commentary on the Third Enlightenment Discourse

3. In the third, "in forward and reverse order" means both in forward order and in reverse order; the meaning is by way of the forward order and by way of the reverse order as stated before. But was not the occurrence of attention to dependent origination by way of the forward order and by way of the reverse order already stated in the pair of discourses? Why then is the occurrence of attention by way of both of those stated here again? Because attention occurred there for the third time by way of both of those. But how did attention occur by way of both of those? For is it not impossible to set going attention to dependent origination in forward and reverse order simultaneously? But this should not be seen thus: "he attended to both of those together"; rather, it was by turns. For the Blessed One, having first attended in mind to dependent origination by way of the forward order, uttered the first inspired utterance conforming with that. For the second time too, having attended in mind to that by way of the reverse order, he uttered an inspired utterance conforming with that. But on the third occasion, by way of attending at one time in forward order and at another time in reverse order, he attended in mind to it in forward and reverse order. Therefore it was said - "In forward and reverse order" means both in forward order and in reverse order, by way of the forward order and by way of the reverse order as stated before. By this, the state of being well-practised and powerful, and the state of mastery of attention has been made clear. And here, their distinction should be understood by way of the preliminary reflective attentions that occurred thus: "I shall attend in mind in forward order, I shall attend in mind in reverse order, I shall attend in mind in forward and reverse order."

Therein, "avijjāya tveva" means "of ignorance, but indeed." "With the remainderless fading away and cessation" means by the remainderless cessation through the path termed as fading away; the meaning is the abandoning of complete non-arising by the highest path. "Cessation of activities" means the complete cessation of non-arising of all activities. For by the lower three paths, some activities cease and some do not cease, because of the cessation of ignorance with remainder. But by the highest path, from the complete cessation of that ignorance, no activities whatsoever do not cease.

"Having understood this matter" means that which has been stated as "the origin and cessation of the mass of suffering beginning with activities by way of ignorance and so on, and from the arising and from the cessation of ignorance and so on" - having understood this matter in every respect. "Uttered this inspired utterance" means the meaning is that he uttered an inspired utterance of the aforesaid kind that illuminates the power of that noble path by which the matter reckoned as the origin and cessation of the mass of suffering was known by way of function and by the activity of taking as object.

Therein this is the meaning in brief - "When indeed phenomena become manifest to the ardent, meditating brahmin," then that brahmin, by those arisen qualities conducive to enlightenment, or by that noble path through which the four truth teachings have become manifest, stands dispelling Māra's army by that noble path - he stands dispelling, destroying, demolishing Māra's army of the kind stated by the method beginning with "sensual pleasures are your first army." How? "Like the sun illuminating the sky" - just as the sun, having risen, illuminating the sky with its own radiance, stands destroying darkness, so too that brahmin who has eliminated the mental corruptions, by those phenomena or by that noble path, while penetrating the truths, stands dispelling Māra's army.

Thus by the Blessed One, these three inspired utterances were spoken during the three watches: the first for the illumination of the understanding of the mode of dependent conditions, the second for the illumination of the achievement of the elimination of conditions, and the third for the illumination of the power of the noble path. On which night? On the seventh night after the full enlightenment. For the Blessed One, on the night of the full moon of Vesākha, in the first watch having recollected past lives, in the middle watch having purified the divine eye, in the last watch having brought down knowledge into dependent origination, having comprehended the activities of the three planes by various methods, attained perfect enlightenment thinking "Now the dawn will arise," and immediately upon the attainment of omniscience the dawn arose. Then, spending a week at the foot of the Bodhi tree in that very cross-legged posture, on the night of the first day of the lunar fortnight that had arrived, having attended in mind to dependent origination during the three watches by the method stated, he uttered these inspired utterances in succession.

However, since in the Chapter in all three turns it has come as "he attended in mind to dependent origination in forward and reverse order," in the Chapter Commentary it was said: "Having attended thus in all three watches, the first inspired utterance by way of reviewing the mode of dependent conditions, the second by way of Nibbāna-review, the third by way of path-review - thus the Blessed One uttered these inspired utterances." That too is not contradictory. For the Blessed One, having set aside the Jewel House week, in the remaining six weeks, having reviewed the Teaching now and then, for the most part dwelt experiencing the bliss of liberation, but during the Jewel House week he dwelt solely by way of familiarity with the higher teaching.

The commentary on the Third Enlightenment Discourse is completed.

4.

Commentary on the Huṃhuṅka Discourse

4. In the fourth, "at the goatherd's banyan tree": it is said that goatherds, having gone to its shade, sit down; therefore the name "goatherd's banyan tree" arose for it. Some, however, say "because elderly brahmins who were unable to recite the Vedas there, having made dwellings fitted with wall enclosures, all dwelt there, therefore the name 'goatherd's banyan tree' arose." Herein this is the meaning of the word - "Those who do not recite" are "ajapā," meaning non-reciters of sacred hymns; "ajapā" take up, that is, they take a dwelling here - thus "ajapāla." Or because at midday time it protects and guards with its shade the goats that have entered within, therefore others say the name "ajapāla" became established for it. In every way this is the name of that tree; near it. For this locative "at the goatherd's banyan tree" is used in the sense of proximity.

"Experiencing the bliss of liberation" means there too, investigating the Teaching and experiencing the bliss of liberation, he sat down. This tree is in the eastern direction from the Bodhi tree. And this "week" is not the week immediately following the cross-legged week. For the Blessed One spent three further weeks also in the very vicinity of the Bodhi tree after the cross-legged week.

Herein this is the progressive discourse - It is said that when the Blessed One, having attained perfect enlightenment, was seated for a week in a single cross-legged posture, the uncertainty arose for certain deities: "The Blessed One does not emerge; are there still other qualities that produce Buddhahood?" Then the Blessed One, on the eighth day, having emerged from the attainment, having known the uncertainty of the deities, for the purpose of dispelling their uncertainty, having flown up into the sky, having displayed the Twin Miracle, having dispelled their uncertainty, having stood in the northern direction slightly inclined to the east from the divan, gazing with unwinking eyes at the divan and the Bodhi tree - the place of attaining the power of the perfections accumulated over four incalculable aeons and a hundred thousand cosmic cycles - he spent a week; that place became known as the Unwinking Shrine. Then, between the divan and the place where he stood, walking up and down on the jewel walking path extending from east to west, he spent a week; that became known as the Jewel Walking Path Shrine. Then in the western direction, the deities built a jewel house; there, having sat down on a divan, investigating the Canon of the Higher Teaching, and in particular the Paṭṭhāna of infinite methods, he spent a week; that place became known as the Jewel House Shrine. Thus, having spent four weeks in the very vicinity of the Bodhi tree, in the fifth week he approached the goatherd's banyan tree from the Bodhi tree and sat down at its root on a divan.

"Emerged from that concentration" means he emerged from the concentration of fruition attainment according to the delimitation of time; and when the Blessed One, having emerged, was thus seated there, one brahmin, having gone to him, asked a question. Therefore it was said "Then a certain one" and so on. Therein, "a certain one" means one unknown, not well-known, by way of name and clan. "Disdainful" means he, it is said, was a believer in auspicious sights, obstinate in conceit, and seeing everything of low birth through the power of conceit and through the power of anger, being disgusted, went about making "huṃhu"; therefore he is called "disdainful." "Huhukkajātika" is also a reading. "Brahmin" means a brahmin by birth.

"To the Blessed One" means in whatever direction the Blessed One was seated. For this is an instrumental expression used in the locative sense. Or in whatever direction the Blessed One was to be approached, in that direction he approached. Or alternatively, "by which" is an instrumental expression in the sense of cause; the meaning is: by whatever reason the Blessed One should be approached by gods and humans, by that reason he approached. And for what reason should the Blessed One be approached? Just as a physician of great might should be approached by the great multitude with afflicted bodies, oppressed by suffering from diseases of various kinds, for the purpose of treating disease, so the Blessed One should be approached by gods and humans with afflicted minds, oppressed by ailments of various kinds of mental defilements, for the purpose of treating the ailment of mental defilements, for reasons such as hearing the Teaching and asking questions. Therefore this brahmin too, wishing to cut through his own uncertainty, approached.

"Having approached" (upasaṅkamitvā) is an indication of the completion of the approaching. Or alternatively, having gone from the place he approached to a nearer place closer to the Blessed One - this is the meaning. "Exchanged friendly greetings" (sammodi) means he rejoiced equally or rightly; both the Blessed One with him and he with the Blessed One - by way of making a friendly welcome beginning with "Is it bearable for you, sir? Is it endurable?" there was equally arisen joy. "Pleasant" (sammodanīya) means worthy of friendliness, suitable for generating friendliness. "Talk" (kathaṃ) means friendly conversation. "Memorable" (sāraṇīya) means fit to be remembered, to be practised by good people, or to be reflected upon at a later time. "Having concluded" (vītisāretvā) means having finished. "To one side" (ekamantaṃ) is a description in the abstract neuter. In one place, having avoided the six faults of sitting beginning with too directly in front, in one spot - this is the meaning. "He said this" (etadavoca) means he spoke this utterance beginning with "In what respect" that was now to be spoken.

Therein, "in what respect" (kittāvatā) means to what extent. "Nu" is a particle in the sense of doubt. "Indeed" is an expletive particle. "Bho" is a form of address arising from the birth of brahmins. For thus it has been said - "He is called a 'bho-sayer' by name, if he has worldly attachment." "Gotama" - he addresses the Blessed One by his clan name. But how does this brahmin, having just now come together, know the Blessed One's clan name? He had not just now come together; even while wandering together with the group of five who were attending upon him during the six years of making striving, and at a later time, having abandoned that practice, while wandering for almsfood alone without a companion in the market town of Senā at Uruvelā, he had been previously seen and previously conversed with by that brahmin. Therefore he, recollecting the Blessed One's clan name as it was used by the group of five formerly, addresses the Blessed One by his clan name as "Master Gotama." Or from the time the Blessed One, going forth in the Great Renunciation, went forth on the bank of the river Anomā, from then on he was well-known and recognised as "the ascetic Gotama," like the moon and like the sun; no reason need be sought for knowing his clan name.

"That make one a brahmin" (brāhmaṇakaraṇā) means "they make one a brahmin" - thus "brahmin-making"; the meaning is "producing the state of being a brahmin." And here, "in what respect" (kittāvatā) - by this he asks about the measure of those qualities by which one is a brahmin. "And what then" (katame ca pana) - by this he asks about their own nature.

"Having understood this matter" (etamatthaṃ viditvā) means having understood the meaning that had reached its peak of the question asked by him, at that time he uttered this inspired utterance, but he did not teach the Teaching to that brahmin. Why? Because of his being an unsuitable vessel for the teaching of the Teaching. For indeed, upon hearing this verse, there was no full realisation of the truths for that brahmin. And just as for this one, so too was the proclamation of the Buddha's virtues to Upaka the naked ascetic. For what was spoken by the Blessed One in the period prior to the turning of the wheel of the Teaching, even though others were listening, became only conducive to habitual tendencies, like the giving of refuge to Tapussa and Bhallika, not conducive to training, not conducive to penetration. For this is the natural order of things.

Therein, "the brahmin who" means whoever is a brahmin by virtue of having discarded evil, not one who, being devoted to belief in auspicious sights, having become engaged in evil qualities such as disdainful utterances and corruption, merely claims commitment to holy life on the basis of birth alone. That brahmin, because of having discarded evil, is not disdainful through the abandoning of disdainful utterances; is free from corruption through the absence of corruption beginning with lust; is self-controlled through having a mind devoted to the pursuit of meditation, or self-controlled through having a mind restrained by the self-control of morality; is one who has attained the highest knowledge because of having gone to the end - Nibbāna, which is the final goal of activities - through the knowledges reckoned as the knowledge of the four paths, or because of having gone to the end of the knowledges. Because of having fulfilled the holy life of the path, he is one who has fulfilled the holy life; he may righteously speak the supreme word - he may speak this claim "I am a brahmin" righteously, by the true method. For whom, even in the entire world-habitation, with regard to even a single object anywhere, these swellings - the swelling of lust, the swelling of hate, the swelling of delusion, the swelling of conceit, the swelling of views - do not exist; the meaning is they have been abandoned without remainder.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Brahmin Discourse

5. In the fifth, "at Sāvatthī" means in the city so named. For that is called Sāvatthī because it was built at the dwelling place of the sage named Savattha, just as Kākandī, Mākandī. Thus, for now, according to the grammarians. But the commentary teachers say - Whatever articles of use and enjoyment for human beings - all of that exists here, thus Sāvatthī. And when a caravan arrives and it is asked "What goods are there?", with reference to the statement "Everything is here" - thus Sāvatthī.

In that Sāvatthī; and this is a locative expression used in the sense of proximity. "Jeta's Grove" - "he conquers his own adversaries," thus Jeta; or "born when adversaries were conquered by the king," thus Jeta; or "out of desire for an auspicious blessing, that very name was given to him," thus Jeta. "It makes one desire" (vanayati), thus it is a grove (vana); by its own excellence it produces and generates devotion in beings towards itself - this is the meaning. Or alternatively, "it requests" (vanuke), thus it is a grove (vana); with the songs of cuckoos and other birds intoxicated by the fragrance of various kinds of flowers, and with the hands of branches and sprouts of trees swaying in a gentle breeze, it is as if it entreats living beings, saying "Come, enjoy me" - this is the meaning. The grove of Jeta is Jeta's Grove. For that was planted, nurtured, and maintained by Prince Jeta. He himself was its owner; therefore it is called "Jeta's Grove"; in that Jeta's Grove.

"Anāthapiṇḍika's park" - that great millionaire was named Sudatta by virtue of the name given by his mother and father; but because of his accomplishment in all desirable things, because of the absence of the stain of stinginess, and because of being endowed with virtues such as compassion, he constantly gives almsfood to the destitute; therefore he is called "Anāthapiṇḍika." "They delight" (āramanti) - here, living beings, particularly those gone forth, thus it is a park (ārāmo); the meaning is that, because of its splendour of flowers, fruits, and so on, and because of its possession of the five factors of lodging such as being neither too far nor too near, coming from here and there they delight, find pleasure, and dwell without discontent. Or, by the aforementioned kind of excellence, even those who have gone here and there, having brought them into its own interior, it gives delight - thus it is a park (ārāmo). For that was purchased by the householder Anāthapiṇḍika from the hand of Prince Jeta for eighteen crores of gold by covering the ground with gold coins, having had lodgings built for eighteen crores of gold, having completed the monastery festival for eighteen crores of gold, and thus, with the bestowal of fifty-four crores of gold, it was dedicated to the Community headed by the Buddha; therefore it is called "Anāthapiṇḍika's park." In that park of Anāthapiṇḍika.

And here, the word "Jeta's Grove" is the declaration of the former owner; "Anāthapiṇḍika's park" is the declaration of the latter owner. Both are for the purpose of those desirous of merit following the example in the future, by illustrating the distinction of the generosity of the two. For therein, the relinquishment of Jeta was the eighteen crores of gold obtained from the sale of the land by way of the construction of the gateway porch and mansion, and the trees worth many crores; fifty-four crores were Anāthapiṇḍika's. Thus, by the declaration of their generosity, showing that "those desirous of merit perform meritorious deeds in this way," the treasurer of the Teaching urges others also who are desirous of merit to follow their example.

Therein one might ask - If the Blessed One dwells at Sāvatthī, then "in Jeta's Grove" should not be said. But if he dwells in Jeta's Grove, 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, 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.

In "the Venerable Sāriputta" and so on, "venerable" is a term of endearment. The word "and" (ca) has the meaning of conjunction. Sāriputta means the son of a brahmin woman named Rūpasārī. "Mahāmoggallāna" is a term of veneration. For Mahāmoggallāna means Moggallāna who is great by distinctions of virtue. "Revata" means Revata of the Acacia Forest, not Kaṅkhārevata. For on one day the Blessed One, like a golden sacrificial post encircled by red curtains, like a golden mountain surrounded by coral banners, like Dhataraṭṭha the king of swans surrounded by ninety thousand swans, like a wheel-turning monarch surrounded by a fourfold army resplendent with the seven jewels, surrounded by the great community of monks, as if raising up the moon in the midst of the sky, was seated teaching the Teaching in the midst of the four assemblies. At that time these chief disciples and great disciples approached for the purpose of paying homage at the Blessed One's feet.

"Addressed the monks" means having pointed out those approaching to the monks seated surrounding him, he spoke. For the Blessed One, having seen those venerable ones approaching - accomplished in the virtues of morality, concentration, wisdom and so on, endowed with supreme peace, engaged in supreme deportment - with a gladdened mind, for the purpose of proclaiming their distinctive virtues, addressed the monks: "These, monks, are brahmins coming; these, monks, are brahmins coming." This was repeated by way of confidence; it is also proper to say by way of praise. "When this was said" means when the Blessed One had thus called those venerable ones "brahmins." "A certain one" means one monk unknown by name and clan, seated in that assembly. "Of brahmin birth" means born in a brahmin family. For he had gone forth from a brahmin family of great wealth, of immense riches. It is said that this thought occurred to him: "These worldly people say that one is a brahmin by purity of birth on both sides and by the accomplishment of brahminical training, and not otherwise; yet the Blessed One calls these venerable ones brahmins. Come, let me ask the Blessed One about the characteristic of a brahmin." For it was precisely for this purpose that the Blessed One at that time called those elders "brahmins." "One who recites the sacred texts" (brahmaṃ aṇati) is a brahmin - for this is the etymological derivation for brahmins by birth. But the noble ones are brahmins because of having warded off evil. For this was said: "One who has warded off evil is a brahmin; by living in spiritual calm one is called an ascetic." And he will say: "Having expelled evil qualities."

"Having understood this matter" means having known this meaning that had reached its peak in the ultimate sense of the word "brahmin." "This inspired utterance" means he uttered this inspired utterance that illuminates the state of being a brahmin in the ultimate sense.

Therein, "having expelled" means having put outside, having removed from one's own continuity, having abandoned by way of abandoning through eradication - this is the meaning. "Evil qualities" means inferior qualities; by way of misconduct, the threefold misconduct qualities; by way of arising of consciousness, the twelve unwholesome arisings of consciousness; by way of courses of action, the ten unwholesome courses of action; by way of the classification of occurrence, all unwholesome qualities divided into many classifications - this is the meaning. "Those who always walk mindful" means those who, through having attained the expansion of mindfulness, at all times, by way of constant abiding regarding the six objects beginning with matter, being mindful, having become possessed of mindfulness, walk in the four postures. And here it should be understood that by the mention of mindfulness alone, full awareness too is included. "With mental fetters eliminated" means those whose mental fetters are utterly eliminated because of the eradication of the tenfold mental fetter by the four noble paths. "Enlightened" means enlightened through the enlightenment of the four truths. And they are threefold: enlightened as noble disciples, Individually Enlightened Ones, and perfectly Self-awakened Ones; among these, here enlightened as noble disciples are intended. "They indeed are brahmins in the world" means they, born with a noble birth in the quality reckoned as brahmin in the sense of foremost, or as legitimate sons of the Blessed One who is himself a brahmin - in this world of beings they are indeed called brahmins in the ultimate sense, not merely by birth and clan, nor merely by wearing matted hair and so on - this is the meaning. Thus in these two discourses the qualities that make one a brahmin have been spoken of having brought one to arahantship; but the diversity of teaching should be understood through the diversity of expression by the beauty of instruction due to the diversity of dispositions of beings.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Mahākassapa Discourse

6. In the sixth, "at Rājagaha" means in the city so named. For because it was occupied by Mahāmandhātu, Mahāgovinda and others, it is called "Rājagaha." Others here explain it in another way, beginning with "Because of being difficult to overcome by hostile kings, it is a stronghold - thus Rājagaha." But what of these? This is the name of that city. But this becomes a city during the time of a Buddha and during the time of a universal monarch; at other times it is empty, occupied by demons, and remains as their dwelling place. "In the Bamboo Grove, the Squirrels' Feeding Ground" - "Bamboo Grove" is the name of that monastery. That, it is said, was fenced with a wall eighteen cubits in height, adorned with a great perfumed chamber befitting the dwelling of the Buddha, the Blessed One, and with other mansions, huts, rock cells, pavilions, walking paths, gateways and so on, fenced outside with bamboos, with a dark-blue lustre, delightful; on account of that it is called "Bamboo Grove." And here they gave fodder for the squirrels; therefore it is called "the Squirrels' Feeding Ground." Formerly, it is said, a certain king, having entered that park for the purpose of amusement, intoxicated by the tipsiness of liquor, having gone to take a midday rest, slept; and his retinue, thinking "the king is asleep," being enticed by flowers, fruits and so on, departed here and there. Then, attracted by the smell of liquor, a venomous black snake, having come out from a certain hollow tree, was coming towards the king. Having seen that, a tree deity, thinking "I shall give the king his life," having gone in the guise of a squirrel, made a sound at the base of his ear. The king woke up; the venomous black snake turned back. He, having seen that, thinking "By this squirrel my life has been given," established fodder for the squirrels there, and had a proclamation of safety proclaimed. Therefore, from that time onwards, that came to be reckoned as "the Squirrels' Feeding Ground." For "squirrels" is the name for those black ones; in that Bamboo Grove, the Squirrels' Feeding Ground.

"Mahākassapa" - because of being endowed with great aggregates of morality and so on, he is great Kassapa, thus Mahākassapa; moreover, with reference to the Elder Kumārakassapa, this great elder is called "Mahākassapa." "In the Pippali Cave" - near the door of that cave, it is said, there was one long pepper tree; on account of that, it became known as "the Pippali Cave." In that Pippali Cave. "Sick" - illness exists for him, thus he is sick (ābādhika); the meaning is diseased (byādhika). "Afflicted" - suffering based upon the body has arisen for him, thus he is afflicted (dukkhita); the meaning is one who has reached suffering. "Severely ill" means excessively sick; but that sickness he endured being mindful and fully aware. Then the Blessed One, having known that occurrence, having gone there, spoke the protective discourse on the factors of enlightenment; by that very means, that illness of the elder was appeased. For this was said in the Bojjhaṅga Saṃyutta -

"Now at that time the Venerable Mahākassapa was dwelling in the Pippali Cave, sick, afflicted, severely ill. Then the Blessed One, in the evening, having emerged from seclusion, approached the Venerable Mahākassapa; having approached, he sat down on the prepared seat. Having sat down, the Blessed One etc. said this - 'Is it bearable for you, Kassapa, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?' 'It is not bearable for me, venerable sir, not endurable; excessive unpleasant feelings are advancing for me, venerable sir, not receding; their advancing is evident, not their receding.'

"These seven factors of enlightenment, Kassapa, have been rightly proclaimed by me, developed and cultivated; they lead to direct knowledge, to highest enlightenment, to Nibbāna. Which seven? The enlightenment factor of mindfulness, Kassapa, has been rightly proclaimed by me, developed and cultivated; it leads to direct knowledge, to enlightenment, to Nibbāna. Etc. The enlightenment factor of equanimity, Kassapa, has been rightly proclaimed by me, developed and cultivated; it leads to direct knowledge, to enlightenment, to Nibbāna. These seven factors of enlightenment, Kassapa, have been rightly proclaimed by me, developed and cultivated; they lead to direct knowledge, to highest enlightenment, to Nibbāna." "Truly, Blessed One, they are factors of enlightenment; truly, Fortunate One, they are factors of enlightenment."

This is what the Blessed One said. Delighted, the Venerable Mahākassapa rejoiced in what the Blessed One had said. And the Venerable Mahākassapa recovered from that illness, and that illness of the Venerable Mahākassapa was thus abandoned.

Therefore it was said - "Then at a later time the Venerable Mahākassapa emerged from that illness."

"This occurred to him" means previously, during the days of sickness, having eaten the almsfood brought by co-resident pupils, he had been staying right in the monastery. Then, for him who had emerged from that illness, this reflection arose: "What if I were to enter Rājagaha for almsfood." "About five hundred deities" means five hundred nymphs called Kakuṭapādinī, attendants of Sakka the king of gods. "Had become zealously engaged" means having prepared five hundred portions of almsfood thinking "We shall give almsfood to the Elder," having taken them in golden vessels, having stood on the road, saying "Venerable sir, accept this almsfood, show kindness to us," they were engaged and occupied in the giving of almsfood. Therefore it was said "for obtaining almsfood for the Venerable Mahākassapa."

It is said that Sakka, the king of gods, having known the course of the Elder's consciousness, dispatched those nymphs saying "Go, having given almsfood to the noble Elder Mahākassapa, establish a support for yourselves." For thus it occurred to him: "When all of these have gone, perhaps the Elder might accept almsfood from the hand of even one of them; that will be for her welfare and happiness for a long time." The Elder rejected them. To those saying "Venerable sir, accept our almsfood, accept our almsfood," having said "Go, you who have made merit and are of great wealth; I shall show kindness to the destitute," to those saying "Venerable sir, do not destroy us, show kindness to us," having rejected them again, to those unwilling to depart and entreating yet again, having said "You do not know your own measure; depart!" he snapped his fingers. They, having heard the sound of the Elder's finger-snap, frightened, unable to stand, having fled, went to the heavenly world itself. Therefore it was said - "Having rejected about five hundred deities."

"In the earlier period of the day" means one time in the forenoon, at one particular time. "Having dressed" means having firmly put on the inner robe by way of changing from the monastery robe. "Taking his bowl and robe" means having put on the robe and having taken the bowl with his hand. "Entered for almsfood" means he entered for the purpose of almsfood. "The street of the poor" means the dwelling place of destitute people. "The street of the destitute" means the dwelling of wretched people who have reached the loss of wealth. "The street of the weavers" means the dwelling of weavers. "The Blessed One saw" - how did he see? Reflecting "My son Kassapa who has emerged from illness - what indeed is he doing?" the Blessed One, while seated right in the Bamboo Grove, saw with the divine eye.

"Having understood this matter" means that which was stated as the practice of assisting the destitute people by the Venerable Mahākassapa, having rejected the celestial almsfood of various curries and various vegetables offered by the five hundred nymphs - having known this matter. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of the imperturbable state of one who has eliminated the mental corruptions, by way of displaying supreme fewness of wishes.

Therein, "one who supports no other" means one who supports another is "aññaposī"; not "aññaposī" is "anaññaposī"; without a companion, due to the absence of another to be supported by oneself; the meaning is solitary. By this he shows the elder monk's quality of being easily supported. For the elder monk, nourishing only himself with a robe for tending the body and almsfood for tending the belly, dwells being supremely of few wishes; he does not nourish anyone among relatives, friends, and so on, due to the state of being unattached anywhere. Or alternatively, one who supports no other, due to the absence of needing to be supported by another, by some particular person. For one whose four requisites are bound to just one single donor of requisites is not called "one who supports no other," because his livelihood is dependent on one person. But the elder monk, according to the method stated in the verse "Just as a bee with a flower," depending on the strength of his legs, walking for almsfood, being always new among families, sustains himself with mixed food. For thus the Blessed One praised him with the practice comparable to the moon. "Well-known" means recognised; one whose fame has spread through qualities conforming with the truth; or alternatively, known by that very state of supporting no other, through fewness of wishes and contentment. Or alternatively, "well-known" means not known, by way of not causing oneself to be known for the purpose of obtaining material gain, honour, and praise, due to the state of having entirely abandoned craving. For one who is not free from craving, having evil desires, causes himself to be known through deceitfulness, with the intention of gaining esteem. "Tamed" means tamed by the highest taming of the faculties by way of six-factored equanimity. "Established in the core" means established in the core of liberation; or established in the core of morality and so on, such as the aggregate of morality and so on of one beyond training. "One who has eliminated the mental corruptions, who has vomited out hate" means one who has eliminated the mental corruptions because of having abandoned without remainder the four mental corruptions beginning with the mental corruption of sensuality. Precisely because of that, one who has vomited out hate, because of having altogether vomited out the faults of lust and so on. "Him I call a brahmin" means I call that one endowed with the aforesaid qualities, a brahmin in the ultimate sense, a brahmin. Here too, the diversity of teaching should be understood by the very method stated above.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Ajakalāpaka Discourse

7. In the seventh, "at Pāvā" means in the city so named of the Malla kings. "In the Ajakalāpaka shrine" means in a place venerated by human beings which received the name "Ajakalāpaka" because it was occupied by a demon named Ajakalāpaka. That demon, it is said, accepts offerings only when goats are made into bundles and bound together with a portion of goat-meat, and not otherwise; therefore he became known as "Ajakalāpaka." Some, however, say - He makes beings cry out like goats - thus he is Ajakalāpaka. It is said that when beings, having brought offerings to him, make the sound of goats while presenting the offerings, then he is pleased; therefore he is called "Ajakalāpaka." That demon, however, was endowed with power, hard, harsh, and was present there; therefore human beings venerate that place and from time to time present offerings. Therefore it was said "in the Ajakalāpaka shrine." "In the abode of the demon Ajakalāpaka" means in the mansion of that demon.

At that time, it is said, the Teacher, wishing to tame that demon, in the evening time, alone, without a companion, taking his bowl and robe, having gone to the door of the abode of the demon Ajakalāpaka, requested his doorkeeper for the purpose of entering the dwelling. He said "The demon Ajakalāpaka is hard, venerable sir; he shows no respect whether for an ascetic or a brahmin; therefore you yourself should know; but it is not proper for me not to announce to him" - and instantly went with the speed of the wind to the presence of Ajakalāpaka who had gone to the assembly of demons. The Teacher, having entered the inner dwelling, sat down on the prepared seat in the sitting pavilion of Ajakalāpaka. The demon's harem-ladies, having approached the Teacher, having paid homage, stood to one side. The Teacher spoke to them a talk on the Teaching appropriate to the occasion. Therefore it was said - "He was dwelling at Pāvā in the Ajakalāpaka shrine, in the abode of the demon Ajakalāpaka."

At that time, Sātāgira and Hemavata, while going over the top of Ajakalāpaka's abode to the assembly of demons, when their journey was not succeeding, reflecting "What indeed is the reason?" having seen the Teacher seated in Ajakalāpaka's abode, having gone there, having paid homage to the Blessed One, having asked permission saying "We, venerable sir, shall go to the assembly of demons," having circumambulated and departed, having seen Ajakalāpaka at the assembly of demons, expressed their joy: "It is a gain for you, friend Ajakalāpaka, in whose abode the Blessed One, the foremost person in the world together with its gods, is seated. Having approached, attend upon the Blessed One and listen to the Teaching." He, having heard their talk, having become overcome by wrath thinking "These are speaking of that shaveling, that petty ascetic, being seated in my dwelling," having thought "Today there will be a battle between me and that ascetic," having risen from the assembly of demons, having raised his right foot, he trod upon a mountain peak measuring sixty yojanas; that split and became twofold. The remainder here that should be said should be understood according to the method that has come in the commentary on the Āḷavaka Sutta.

For the encounter with Ajakalāpaka is similar to the encounter with Āḷavaka, except for the asking of questions, the answering, and the going out from the dwelling three times and entering. For Ajakalāpaka, even while coming, thinking "By these very means I shall put that ascetic to flight," having raised nine storms beginning with whirlwinds and so on, being unable to cause even the slightest movement of the Blessed One by those, having created groups of spirits exceedingly frightful in appearance with various weapons in their hands, having approached the Blessed One together with them, prowling about from end to end, even though he made various kinds of disturbances the whole night, he was unable to cause even so much as a hair-tip of movement of the Blessed One from his seated place. However, he merely blazed up through the power of anger thinking "This ascetic, without asking my permission, has entered my dwelling and sits down." Then the Blessed One, having known the course of his consciousness, thinking "Just as if one were to break bile into the nose of a fierce dog, thus he would become exceedingly more fierce; just so this demon corrupts his mind while I am seated here; what if I were to go outside" - by himself went out from the dwelling and sat in the open air. Therefore it was said - "Now at that time the Blessed One was seated in the open air in the darkness of the night."

Therein, "in the darkness of the night" means in the blinding darkness of the night; the meaning is in thick darkness devoid of the arising of eye-consciousness. It is said that at that time darkness possessed of four factors prevailed. "The rain god" means the cloud drops each single drop of water. Then the demon, thinking "Having frightened this ascetic with this sound, I shall put him to flight," having gone near the Blessed One, made that frightening display beginning with "akkula" and so on. Therefore it was said "Then Ajakalāpaka" and so on. Therein, "fear" means mental terror; "trepidation" means the state of trembling of a body with thighs stiffened. "Terror" means the state of the body hair standing erect; by all three terms he shows only the arising of fear. "He approached" - but why did he approach with such an intention? Did he not previously make the disturbance that was to be done by himself? He did indeed make it; but he approached thinking "He was unable to do anything to one standing on firm ground in a secure place inside the dwelling; now it is possible to frighten one standing outside in this way and put him to flight." For this demon imagines his own dwelling to be "firm ground," and "because of standing there, this ascetic is not afraid."

"He made a frightening sound three times 'akkula pakkula'" means on three occasions he made such a sound "akkula pakkula" out of desire to frighten. For this is an onomatopoeic sound. For then that demon, as if lifting up Sineru, as if overturning the great earth, with great endeavour, like the clash of a hundred thunderbolts gathered together in one place and bursting forth - the trumpeting of the elephants of the quarters, the lion's roar of maned lions, the menacing sound of demons, the terrible laughter of spirits, the clapping sound of titans, the crashing sound of the thunderbolt-strike of Indra the king of gods - and as if deriding and as if overcoming all remaining sounds by its own depth, expansiveness, and fearfulness, the resounding of the great whirlwind at the arising of a cosmic cycle, a great terrifying sound as if splitting the hearts of worldlings, with inarticulate syllables, he roared thrice his own demon's roar, thinking "By this, having frightened this ascetic, I shall put him to flight." With each emanation, the mountains shed their outer bark, beginning with the foremost forest trees, in all the trees, creepers, and bushes the leaves, fruits, and flowers fell down, even the king of mountains Himavanta, three thousand yojanas in extent, trembled, quaked, and shook violently; beginning with the terrestrial deities, for the most part even among the deities there was indeed fear, trepidation, and terror, how much more so for human beings. And for the other footless, bipeds, and quadrupeds, there was great terror as if it were the time of the great earth being convulsed, and a great commotion arose throughout the entire surface of Jambudīpa. But the Blessed One, not regarding that sound as anything, sat motionless, and determined "Let there be no obstacle to anyone from this."

But since that sound reached the path of hearing of beings in this manner as "akkula pakkula," therefore by way of imitation of it "akkulo pakkulo," and considering that in the demon's production of that resounding sound there was the making of an akkula-pakkula sound, they placed it into the classification as "he made a frightening sound." Some, however, say "This sound is stated as 'akkulo bakkulo' by way of a synonymous designation for the pair of words 'ākulabyākula' (confused and bewildered)," just as "one" and "single." Because born once, by way of the very first arising, the initial meaning and mode is "ākula" (confused), and to that the insertion of the letter 'k' was made and it was shortened. But born on two occasions is "bakkulo," and here the word "kula" is a synonym for birth, as in "family-to-family goer" and so on. And the usage of words follows the stated intention - by the first term, womb-born beings such as lions, tigers, and so on are meant, by the second, egg-born beings such as venomous snakes, black serpents, and so on are meant; therefore, like a lion and so on, like a venomous snake and so on, the demon shows this meaning "I am the taker of your life" by the pair of terms - thus others say. Yet others, however, stating the Pāḷi text as "akkhulo bhakkhulo," say "One who proceeds to cast, throw, and destroy is 'akkhulo'; one who proceeds to devour and eat is 'bhakkhulo.' But who is this? A certain one among demons, ogres, goblins, lions, tigers, and so on, whoever brings harm to human beings" - thus they explain its meaning. Here too the connection of the intention should be understood in the very manner previously stated.

"This is a goblin for you, ascetic" means "Hey, ascetic, a goblin whose seat is flesh has appeared for you" - having created a great frightful form and standing before the Blessed One, the demon speaks with reference to himself.

"Having understood this matter" means this disturbance being carried out by that demon through body and speech. And having understood in every respect the freedom from impurity regarding worldly adversities, which is the cause of his being unconquerable by that. "At that time" means at that time of making the disturbance. "This inspired utterance" means not counting that disturbance, he uttered this inspired utterance that illuminates the power of the Teaching, which is the cause of his not counting it.

Therein, "when in his own qualities" means at whatever time, in the five aggregates of clinging, which are reckoned as one's own individual existence. "Gone beyond" means gone beyond by way of the fulfilment of the full realization of full understanding; and from that very point, gone beyond by way of the fulfilment of the full realization of abandoning, realisation, and development regarding the origin which is the cause of those, regarding cessation which has the characteristic of their non-occurrence, and regarding the practice leading to cessation. "Is a brahmin" means thus, because of having warded off evil in every respect, he is called a brahmin; even in the complete awakening to one's own individual existence in every respect, there is the full realization of the four truths. And this was said - "It is in this very fathom-long body with its perception and mind that I declare the world and the origin of the world" and so on. Or alternatively, "in his own qualities" means in one's own qualities; one's own qualities means the qualities beginning with morality of a person who wishes for welfare. For the cleansing qualities such as morality, concentration, wisdom, liberation, and so on are called one's own qualities of a person because they exclusively bring about welfare and happiness, not alien qualities like the defiling qualities that bring harm. "Gone beyond" means gone to the far shore, the limit, of the fulfilment of those beginning with morality.

Therein, morality is first of all twofold by way of mundane and supramundane. Among those, the mundane is the preliminary morality. That, in brief, is fourfold by way of Pātimokkha restraint and so on, but in detail it has many divisions. The supramundane is twofold by way of path and fruition; in meaning, it is right speech, right action, and right livelihood. And just as morality, so too concentration and wisdom are twofold by way of mundane and supramundane. Therein, mundane concentration is the eight attainments together with access; supramundane concentration is included in the path. Wisdom too, the mundane, is that gained through learning, that gained through reflection, and that gained through meditative development, with mental corruptions; but the supramundane is that associated with the path and that associated with fruition. Liberation means fruition-liberation and Nibbāna; therefore it is supramundane only. Knowledge and vision of liberation is mundane only; that is nineteenfold because of being reviewing knowledge. Thus, having gone to the far shore, the limit, of the fulfilment completely produced without remainder in one's own continuity through the achievement of the fruition of arahantship, of these qualities beginning with morality - this is "gone beyond in his own qualities."

Or alternatively, by the achievement of the fruition of stream-entry, he has gone beyond in morality. For he is said to be "one who fulfils the moral precepts," and by the inclusion of the stream-enterer here, the once-returner too is included. By the achievement of the fruition of non-returning, he has gone beyond in concentration. For he is said to be "one who fulfils concentration." By the achievement of the fruition of arahantship, he has gone beyond in the other three. For the Worthy One, through the attainment of the expansion of wisdom, through having attained the unshakeable liberation of mind which is the highest, and because of the reviewing knowledge reaching its final goal, is called one who has gone beyond in wisdom, liberation, and knowledge and vision of liberation. Thus in every way, through the accomplishment of the sixteen-fold function beginning with full understanding by means of the four paths in the four noble truths, he has gone beyond in his own qualities at each and every time as stated.

"He is a brahmin" means then he is a brahmin in the ultimate sense by virtue of having discarded evil. "Then he overcomes both this goblin and the frightening sound" means therefore, after the aforesaid going beyond, then afterwards, O Ajakalāpaka, he overcomes, surpasses, conquers this goblin shown by you, which came for the purpose of eating flesh, and the frightening sound raised for the purpose of generating fear; the meaning is he does not fear it.

This verse too was spoken having extolled arahantship itself. Then Ajakalāpaka, having seen that quality of steadfastness of the Blessed One who was unshakeable even by such a terrifying and dreadful display made by himself, with a gladdened mind thinking "Oh, what a marvellous human being indeed!" making clear the state of faith established in himself through worldling's faith, declared his state as a lay follower in the presence of the Teacher.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Saṅgāmaji Discourse

8. In the eighth, "Saṅgāmaji" is thus named. For this venerable one was the son of a certain millionaire of great wealth in Sāvatthī, who at the time of coming of age, having been united by his mother and father with a suitable wife, having had the property handed over, was bound by the bond of the household. One day, having seen the lay followers dwelling in Sāvatthī who, having given a gift in the earlier period of the day and having taken upon themselves morality, in the afternoon period of the day, in clean clothes, with clean upper robes, with scents, garlands and so on in their hands, were going towards Jeta's Grove for the purpose of hearing the Teaching, having asked "Where are you going?" when it was said "For the purpose of hearing the Teaching at Jeta's Grove, to the Teacher's presence," saying "If so, I too shall go," he went together with them to Jeta's Grove. Now at that time the Blessed One, like a maned lion roaring a lion's roar in a golden cave, having sat down on the excellent Buddha-seat prepared in the pavilion of the Good Teaching, was teaching the Teaching in the midst of the fourfold assembly.

Then those lay followers, having paid homage to the Blessed One, sat down to one side, and the son of good family Saṅgāmaji too sat down at the edge of that assembly, listening to the Teaching. The Blessed One, having given a progressive discourse, made known the four truths; at the conclusion of the truths there was the full realization of the teaching by many thousands of living beings. The son of good family Saṅgāmaji too, having attained the fruition of stream-entry, when the assembly had risen, having approached the Blessed One and having paid homage, requested the going forth: "May the Blessed One give me the going forth." "But have you been permitted by your mother and father for the going forth?" "I have not, venerable sir, been permitted." "Indeed, Saṅgāmaji, Tathāgatas do not give the going forth to a son not permitted by his mother and father." "I will, venerable sir, act in such a way that my mother and father will permit me to go forth." He, having paid homage to the Blessed One and having circumambulated, having approached his mother and father, said "Mother and father, permit me to go forth." What follows should be understood according to the method that has come in the Raṭṭhapāla Sutta.

Then he, having given the acknowledgment "Having gone forth, I shall show myself," permitted by his mother and father, having approached the Blessed One, requested the going forth. He indeed received the going forth and full ordination in the presence of the Blessed One, and not long after being fully ordained, striving and endeavouring for the purpose of the higher path, having dwelt for the rains retreat at a certain forest residence, having become a possessor of the six higher knowledges, having finished keeping the rains retreat, he went to Sāvatthī for seeing the Blessed One and for the purpose of releasing his promise to his mother and father. Therefore it was said - "Now at that time the Venerable Saṅgāmaji had arrived at Sāvatthī."

For that venerable one, having walked for almsfood in a neighbouring village, after the meal, having returned from his alms round, having entered Jeta's Grove, having approached the Blessed One, having exchanged friendly greetings with the Blessed One, having declared the final liberating knowledge, again having paid homage to the Blessed One, having circumambulated, having departed, sat down for the day's abiding at the foot of a certain tree. Then his mother and father and relatives and friends, having heard of his arrival - "Saṅgāmaji, it is said, has come here" - glad and delighted, very quickly having gone to the monastery, searching for him, having seen him seated there, having approached, having exchanged friendly greetings, requested: "Lest the kings should take the heirless property, or disagreeable heirs should seize it; the going forth is not fitting; come, dear son, leave the monastic community." Having heard that, the elder, thinking "These do not know my state of having no need for sensual pleasures; like one who carries excrement, they wish me to cling to a lump of excrement, to sensual pleasures alone; these cannot be convinced by a talk on the Teaching," sat down as if not hearing. They, having entreated in various ways, having seen him not accepting their words, having entered the house, dispatched his wife together with his son and her retinue: "We, even though entreating him in various ways, not having obtained his consent, have come back. Go you, my dear, having entreated your husband by showing him his son, convince him." It is said that this venerable one went forth while she was pregnant. She, having received it saying "Very well," taking the child, went to Jeta's Grove with a great retinue. With reference to that it was said - "The Venerable Saṅgāmaji's former wife heard" and so on.

Therein, "former wife" means a companion by way of attending to his feet during the former time as a householder; the meaning is wife. "Ayyo" - where "ayyaputta" should be said, she speaks with a conventional expression befitting those gone forth. "Kira" is an indeclinable particle in the sense of oral tradition; the connection should be understood as "has arrived, it is said." "I have a small child, ascetic, support me" means he went forth having abandoned me who was pregnant; I am now with a small child; your practising the ascetic's duties having abandoned me who is in such a condition is inappropriate; therefore, ascetic, support me who has a son as companion with food, clothing and so on. But the Venerable Saṅgāmaji, having raised up his faculties, neither looked at her nor spoke to her. Therefore it was said - "When this was said, the Venerable Saṅgāmaji remained silent."

She, having said the same thing three times and seeing him remaining completely silent, thinking "Men, even though indifferent towards their wives, are concerned about their sons; affection for a son remains having reached the father's bone marrow; therefore, through love for the son too, he would come under my control," placed the son on the elder's lap, withdrew to one side, and having said "This is your son, ascetic, support him," went a little distance. It is said that she was unable to stand in the presence of the ascetic's spiritual power. The elder neither looked at the boy nor spoke to him. Then that woman, having stood not far away, having turned her face and looking back, having known the elder's disposition, having turned back, took the boy and departed, thinking "This ascetic has no need even of his son." Therefore it was said - "Then the Venerable Saṅgāmaji's former wife" and so on.

Therein, "even of his son" means the intention is: this ascetic has no need even of his own legitimate son, how much less of others. "With the divine" means here it is divine because of being similar to the divine. For deities have a divine sensitivity-eye, produced by good conduct and action, unhindered by bile, phlegm, blood and so on, capable of receiving objects even from afar. This too, being the eye of direct knowledge produced by the concentration of the fourth meditative absorption, is such, thus it is divine as if divine; or it is divine because of being obtained through dependence on divine abiding; or it is divine because of having great radiance and great range; with that divine eye. "Which is pure" means thoroughly purified through the departure of defilements such as the mental hindrances and so on. "Surpassing the human" means surpassing the domain of human beings. "Such conduct" means this conduct of such a kind, the unseemly action as aforesaid, reckoned as the placing of a son on the lap, which is improper towards those gone forth.

"This matter" means having understood in every respect this matter reckoned as the state of indifference everywhere towards sons, wife and so on of the Venerable Saṅgāmaji. "This inspired utterance" means he uttered this inspired utterance that illuminates his state of being such regarding the desirable, undesirable and so on.

Therein, "coming" means the one who was coming; the intention is the former wife. "Does not delight" means he does not rejoice, does not feel pleased, thinking "She has come to see me." "Departing" means the one who was going, thinking "She, this one, goes without having been welcomed by me." "Does not grieve" means he does not undergo mental distress. But to show the reason by which the elder thus does not delight and does not grieve, "Saṅgāmaji, freed from attachment" was said. Therein, "from attachment" means the attachment of lust, the attachment of hate, delusion, conceit and views - the monk Saṅgāmaji liberated from even these fivefold attachments through the liberations of eradication and tranquillity. "Him I call a brahmin" means I call that one who has attained the state of being such, who has eliminated the mental corruptions, a brahmin because of having warded off evil in every respect.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Matted-Hair Ascetic Discourse

9. In the ninth, "at Gayā" - here "Gayā" is said to be both a village and a ford. Indeed, when the Blessed One is dwelling not far from the village of Gayā, he is said to be "dwelling at Gayā"; likewise with the ford of Gayā. "The ford of Gayā" means indeed not far from the village of Gayā there is both a pond and a river; the mundane public refers to both of those as "the ford for washing away evil." "At Gayāsīsa" means there is one mountain there named Gayāsīsa with a peak resembling an elephant's head, where a flat rock resembling the frontal globe of an elephant is sufficient space for a thousand monks; there the Blessed One dwells. Therefore it was said - "He dwells at Gayā, at Gayāsīsa."

"Matted-hair ascetics" means hermits. Indeed, they are called "matted-hair ascetics" here because of their wearing of matted hair. "During the coldest eight days of the winter, at the time of snowfall" means at the time of the falling of snow during the eight-day period - four days at the end of the month of Māgha and four at the beginning of the month of Phagguṇa - which falls within the winter season. "At Gayā were emerging" means some, having first submerged their entire bodies in that water considered to be a sacred ford, then emerge, rise up, and float up. "Diving" means they sink into the water up to the head. "Doing emerging and diving" means they do emerging and diving again and again.

For therein some, holding the view that "by a single emergence there is purification from evil," having merely emerged, go away. But since emergence does not exist without diving, because of their inseparability, they indeed also do the diving. Those too who hold the view that "by a single diving there is purification from evil," they too, having dived just once, by the method stated, because of inseparability, having also emerged, depart. But those who hold the view that "by diving at that ford there is purification from evil," they, having dived there, having suppressed their breathing, like those who have fallen from a precipice in the desert, reach the destruction of life right there. Others, holding the view that "by bathing having done emerging and diving again and again there is purification from evil," they do emerging and diving from time to time. With reference to all of them it was said - "They emerge and they dive and they do emerging and diving." And here, although emergence is preceded by diving, those who do only diving are few, while those who do emergence and both are many; therefore, for the purpose of showing their majority, emergence was stated first. Likewise, "many matted-hair ascetics" was said because of the majority of matted-hair ascetics; but shaven-headed brahmins with topknots who believe in water purification also do likewise there at that time.

"Pouring water over themselves" means some, having taken water from Gayā with the hand, pour it over their own heads and bodies; others, having taken water with pots, standing on the bank, do likewise. "Making offerings to the fire" means some, having prepared an altar on the bank of Gayā, having brought requisites such as smoke, dabbha grass, offerings and so on, make fire offerings and tend the fire offering. "By this there is purification" means the meaning is: having become those holding the view that by this - by emerging and so on at Gayā and by tending the fire - there is purification from the stain of evil, a washing away of evil, or indeed purification from saṃsāra.

And here it should be seen that emergence and so on are stated merely as examples. For among them, some dwell in the water, some offer salutations with joined palms to the water, some standing in that water revolve around following the moon and sun, some recite the Sāvittī and other hymns many thousands of times, some invoke incantations by calling out "Come, Indra" and so on, some perform great worship; and while doing thus, some descend, some come out, some having come out perform purificatory rinsing, some standing within the water play stringed instruments, play the lute - thus they display various kinds of activities. Or because those performing such altered activities also do so preceded by diving and emerging in that water, therefore, having included all that within diving and emerging, "they emerge" and so on was said. Thus, while that confusion and commotion was going on there, the Blessed One standing on the upper mountain, having heard that uproar of theirs, looking down thinking "What is this indeed?" saw that altered activity; with reference to that it was said - "The Blessed One saw etc. 'By this there is purification'" - that is just the meaning already stated.

"Having understood this matter" means having understood this matter in every respect - their adherence to the path of purification through descending into water and so on, which is not a path of purification, and one's own undistorted understanding of the paths of purification beginning with truth and so on. "This inspired utterance" means he uttered this inspired utterance that illuminates the state of water-purification as not being a path of purification, and that illuminates the state of phenomena beginning with truth and so on as being the path of purification as they really are.

Therein, in "not by water is one pure," here "by water" means by emerging from water and so on. For "emerging from water and so on" is here stated as "water" by the elision of the further term, just as fine-material existence is stated as "matter." Or alternatively, "by water" means by water which is the instrument for the activity of emerging and so on, there is no such thing as purity, the purification of a being; there is not - this is the meaning. Or alternatively, "pure" means by that aforesaid water, a being is not one who is called pure, purified from the stain of evil. Why? Though many people bathe here. For if there were such a thing as purification from evil by the aforesaid descending into water and so on, many people bathe here in the water - those who commit evil deeds such as matricide and others such as those who harm cattle, at least including fish and turtles - there would be purification from evil for all of them too; but this is not so. Why? Because bathing is not the opponent of the causes of evil. For whatever destroys whatever, that is its opponent, just as light is of darkness, and true knowledge is of ignorance; but bathing is not thus of evil. Therefore the conclusion should be reached here: "not by water is one pure."

But to show that by which one is pure, he said beginning with "in whom there is truth and." Therein, "in whom" means in whatever person. "Truth" means both verbal truth and abstinence-truth. Or alternatively, "truth" means both knowledge-truth and ultimate truth. "The Teaching" means the noble path state and the fruition state; that noble person in whom all of this is found, "he is pure, he is a brahmin" means that noble person, in particular one who has eliminated the mental corruptions, is pure by absolute purity and is a brahmin. But why here is truth taken separately from the Teaching? Because of the great helpfulness of truth. For thus, in many discourse passages, the virtues of truth have been made known by such statements as "Truth indeed is deathless speech, truth indeed is sweeter among flavours, the good have said they are established in truth, in meaning, and in the Teaching, ascetics and brahmins established in truth" and so on. And the opposite of truth has been made known by such statements as "For a being who has transgressed one principle, who is a liar, a speaker of untruth goes to hell" and so on.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Bāhiya Discourse

10. In the tenth, "Bāhiya" is his name. "Of the Bark-cloth" means one whose bark-dress is made of wood. "At Suppāraka" means he lives at the port so named. But who is this Bāhiya, and how did he become one of the Bark-cloth, and how does he dwell at the port of Suppāraka?

Herein this is the progressive discourse - It is said that a hundred thousand cosmic cycles from now, in the time of the perfectly Self-awakened One Padumuttara, a certain son of good family 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 aspired to that position of rank thinking "Great indeed is this monk, who is thus established by the Teacher in the foremost position. Oh, may I too in the future, having gone forth in the Dispensation of such a perfectly Self-awakened One, be established by the Teacher in such a place in the foremost position, just as this monk," having performed the preparatory action conforming with that, having made merit for as long as life lasted, having become one destined for heaven, wandering in the round of rebirths among gods and humans, having gone forth in the Dispensation of Kassapa, the One of Ten Powers, being of complete morality, while performing the duties of an ascetic, 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, took conception in a family home in the Bāhiya country; because of being born in the Bāhiya country, they recognised him as "Bāhiya." He, having come of age, living the household life, for the purpose of trade, having filled a boat with many goods, having entered the ocean, travelling here and there, on seven occasions returned to his own city together with his company.

But on the eighth occasion, thinking "I shall go to Suvaṇṇabhūmi," with goods loaded, he boarded the boat. The boat, having plunged into the great ocean, without reaching the desired destination, was wrecked in the middle of the ocean. The great multitude became food for fish and turtles. But Bāhiya, having seized one plank of the boat, while crossing, being tossed very gently by the force of the waves, having descended and fallen into the ocean, lay on the ocean shore just as he was born. Having dispelled his exhaustion, having obtained just enough to breathe, having risen, out of shame having entered into the midst of a thicket, not seeing any other covering whatsoever, having cut stalks of swallow-wort, having wrapped them with strips of bark, having made an inner robe and an outer robe, he covered himself. Some, however, say "Having pierced wooden planks, having strung them together with bark strips, having made an inner and outer robe, he covered himself." Thus in every way, because of wearing a bark-dress made of wood, he became known as "one of the Bark-cloth" and by the former conventional expression as "Bāhiya."

Having taken one bowl, people, having seen him walking for almsfood at the port of Suppāraka in the manner stated, thought "If in the world there are those named Worthy Ones, they must be of such a kind. Would this noble one accept a cloth being given, or would he not accept it out of fewness of wishes?" - testing thus, they brought cloths from various directions. He thought - "If I had not come in this manner, these would not be thus pleased with me. What if I were to refuse these and dwell in just this very way, thus material gain and honour will arise for me." He, having thought thus, standing in hypocrisy, did not accept the cloths. People, with exceedingly gladdened minds thinking "Oh, how easily satisfied indeed is this noble one," made great honour and respect.

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 that temple, gave it to him. He, thinking "These, having been pleased by the mere wearing of bark-cloth, make such honour and respect; it is fitting for me to be one of superior conduct for them," having light requisites, being one of few wishes, dwelt. But being esteemed by them as "a Worthy One," he imagined himself to be "a Worthy One," and his honour and respect increased more and more, and he became an obtainer of lofty requisites. Therefore it was said - "Now at that time Bāhiya of the Bark-cloth was living at Suppāraka on the ocean shore, honoured, respected" and so on.

Therein, "honoured" means honoured by way of attendance carefully with regard. "Respected" means respected by way of making weighty, like a stone umbrella, with the intention that he is endowed with a distinction of virtue. "Revered" means revered by way of esteeming with the mind. "Venerated" means venerated by way of veneration with flowers, scents and so on. "Esteemed" means esteemed by those with deeply confident minds by way of giving way, offering gifts, offering seats, and so on. "An obtainer of robes" etc. "Of requisites" means an obtainer by way of receiving the four requisites beginning with robes, each more and more superior, being brought again and again.

Another method - "Honoured" means one who has attained honour. "Respected" means one who has attained respect. "Revered" means much esteemed and held dear with the mind. "Venerated" means venerated by the veneration of the four requisites. "Esteemed" means one who has attained reverence. For to whomever they give the four requisites, having honoured them, well prepared and of the finest quality, he is honoured. To whom they give having established an attitude of respect, he is respected. Whom they hold dear with the mind and esteem highly, he is revered. For whomever they do all this by way of veneration, he is venerated. For whomever they perform the supreme act of humble respect by way of paying respect, rising up in respect, salutation with joined palms, and so on, he is esteemed. But for Bāhiya they did all this. Therefore it was said - "Bāhiya of the Bark-cloth was living at Suppāraka, honoured" and so on. And here, even though he did not accept the robe, by way of offering it saying "Come, venerable sir, accept this cloth," he was called "an obtainer" even of the robe.

"Had gone to a private place" means having gone to a secret place. "In seclusion" means for him who had become alone, who was being called "a Worthy One" by many people, a reflection arose in his mind in the manner now being stated; a wrong thought arose in his consciousness. How? "Those who in the world are Worthy Ones or have attained the path of arahantship - I am one of them." Its meaning is - Those who in this world of beings are Worthy Ones by virtue of having destroyed the enemies that are mental defilements and by virtue of being worthy of veneration, honour, and so on; those who have attained the path of arahantship by the destruction of the enemies that are mental defilements - among them I am one.

"A former blood-relation" means a deity who was a blood-relation in a former existence, like a kinsman, who had practised the ascetic duty together. Some, however, say "a former blood-relation means a single deity who was a blood-relation in another existence in a former time, who had been a mother." That has been rejected in the commentary, and the former meaning alone has been accepted.

Formerly, it is said, when the Dispensation of Kassapa, the One of Ten Powers, was declining, seven monks, having seen the alteration of novices and others, overcome with religious emotion, thinking "Before the Dispensation disappears, we shall establish ourselves," having paid homage at the golden shrine, having entered the forest, having seen a certain mountain, having said "Let those with attachment to life turn back; let those free from attachment ascend this mountain," having tied a ladder, all of them, having climbed that mountain, having thrown down the ladder, practised the ascetic duty. Among them, the senior monk of the Community attained arahantship with the passing of just one night. He, having brought almsfood from Uttarakuru, said to those monks: "Friends, consume this almsfood from here." They, saying "You, venerable sir, did thus by your own power; if we too, like you, produce a distinction, we shall bring it ourselves and eat," did not wish to eat. Then on the second day, the second elder attained the fruition of non-returning; he too, in the same way, having taken almsfood, having gone there, invited the others; they too rejected it in the same way. Among them, the one who had attained arahantship attained final Nibbāna; the non-returner was reborn in the plane of the Pure Abodes. But the other five persons, though striving and endeavouring, were not able to produce a distinction. They, being unable, having withered away right there, were reborn in the heavenly world. Having wandered in the round of rebirths among the gods alone for one interval between Buddhas, at this arising of a Buddha, having passed away from the heavenly world, they were reborn in various family houses here and there. Among them, one became King Pakkusāti, one Kumārakassapa, one Dabba the Mallian, one the wandering ascetic Sabhiya, one Bāhiya of the Bark-cloth. Therein, with reference to that non-returner who was reborn in the Brahma world, this was said: "a deity who was a former blood-relation." For even a young god, just like a goddess, being a god itself, is called a deity by making him a deity, as in such passages as "then a certain deity" and so on. But here, a Brahmā is intended as the deity.

For that Brahmā, immediately after being reborn there, having surveyed his own Brahmā success, when he was reflecting upon the place from which he had come, there presented itself to him the practising of the ascetic duty by the seven persons having ascended the mountain, the attaining of final Nibbāna by one of them there, and his own state of being reborn here having attained the fruition of non-returning. He, reflecting "Where indeed are the other five persons?", having known their state of being reborn in the sensual-sphere heavenly world, afterwards from time to time, kept looking at their activities, thinking "What indeed are they doing?" But at this time, reflecting "Where indeed?", having seen Bāhiya dwelling near the port of Suppāraka, wearing bark-cloth, making his livelihood through hypocrisy, he thought "This one, together with me formerly, having tied a ladder, having ascended the mountain, practising the ascetic duty, through exceedingly austere living, without concern for life, not having eaten even the almsfood brought by the Worthy One, now with the intention of being honoured, though not a Worthy One, having claimed arahantship, wanders about desiring material gain, honour and fame, and does not know of the arising of the One of Ten Powers. Come, having stirred him with religious emotion, I shall make him know of the arising of a Buddha." At that very moment, having descended from the Brahma world, in the night-time at the port of Suppāraka, he appeared before Bāhiya of the Bark-cloth face to face. Bāhiya, having seen a magnificent light at his own dwelling place, having gone outside thinking "What is this indeed?", looking about, having seen the Great Brahmā standing in the sky, having raised his joined palms, asked "Who are you?" Then that Brahmā said to him "I am your former companion. At that time, having attained the fruition of non-returning, I was reborn in the Brahma world. But you, being unable to produce any distinction, at that time having made a worldling's death, wandering in the round of rebirths, now wearing the guise of a sectarian, though not a Worthy One, having taken up this view 'I am a Worthy One,' you wander about - having known this, I have come. You are indeed not a Worthy One, Bāhiya. Give up this evil wrong view. Let it not be for your harm and suffering for a long time. A Perfectly Self-awakened One has arisen in the world. For that Blessed One is a Worthy One. Go and attend upon him." Therefore it was said - "Then a deity who was a former blood-relation of Bāhiya of the Bark-cloth" and so on.

Therein, "compassionate" means of a helpful disposition, abounding in compassion. "Desiring his welfare" means desiring his benefit, abounding in friendliness. By the first term here, it shows that deity's wish to remove Bāhiya's suffering; by the latter, the bringing about of welfare. "With the mind" means with one's own consciousness. It should be understood that here, by the heading "mind," the knowledge of others' mental states is included. "The reflection in the mind" means the course of his consciousness. "Having understood" means having known. "Approached him" means just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, he approached by way of appearing before Bāhiya. "Said this" means the Brahmā spoke this utterance now being stated, beginning with "You are indeed not a Worthy One, Bāhiya," as if seizing a thief together with the stolen goods - seizing Bāhiya who had the wrong reflection occurring, beginning with "Those who in the world are Worthy Ones or" and so on. "You are indeed not a Worthy One, Bāhiya" - by this he rejects Bāhiya's state of being one beyond training at that time; "nor have you attained the path of arahantship" - by this, his state of being a trainee; by both he indicates only his state of being a non-noble one. "You do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship" - by this, however, he rejects even his state of being a good worldling. Therein, "practice" means the six purifications beginning with purification of morality. "Practice" means that by which one proceeds to the noble path. "Would be" means you would become.

And in dependence on what did this overestimation of arahantship arise in him? "Through fewness of wishes, through contentment, through detachment, through having made an aspiration for a long time, through the destruction of mental defilements by way of abandoning by substitution of opposites, the overestimation of arahantship arose" - thus some say. Others, however, say "Bāhiya was an obtainer of the four meditative absorptions beginning with the first; therefore, through the non-occurrence of mental defilements by suppression-abandoning, the overestimation of arahantship arises for him." Both of those are merely their own opinion, since in the commentary it has come as "with the intention of being honoured, desiring material gain, honour and fame." Therefore the meaning here should be understood according to the method already stated.

Then Bāhiya, having looked up at the Great Brahmā speaking while standing in the sky, thought - "Alas, a weighty deed indeed, that I thought 'I am a Worthy One,' and this one says 'You do not even have the practice leading to arahantship.' Is there indeed anyone in the world who is a Worthy One?" Then he asked him. Therefore it was said - "Then who now, O deity, in the world are Worthy Ones or have attained the path of arahantship?"

Therein, "then" is an indeclinable particle at the beginning of a question. "Who now" means who at present. "In the world" means in the spatial world. For this is the intention here: In the entire surface of Jambudīpa, which constitutes the receptacle world, in which place are Worthy Ones or those who have attained the path of arahantship dwelling at present, where we, having approached them and standing firm in their exhortation, shall be freed from the suffering of the round of rebirths. "In the northern" is said with reference to the north-eastern direction from the port of Suppāraka.

"Worthy One" means a Worthy One because of being far from. For he stands very far away from all mental defilements, because of having destroyed the defilements together with their latent tendencies by the path. Or a Worthy One because of having destroyed the enemies. For by the Blessed One the enemies that are mental defilements have been destroyed without remainder by the noble path, eradicated. Or a Worthy One because of having destroyed the spokes. And that wheel of the round of rebirths whose hub is made of ignorance and craving for existence, whose spokes are the volitional activities beginning with merit, whose rim is ageing and death, which has been pierced through with the axle made of the origin of mental corruptions, which has been yoked to the chariot of the three existences, and which has been revolving since beginningless time. By him, at the seat of enlightenment, having established himself on the ground of morality with the feet of energy, having taken with the hand of faith the axe of knowledge that brings about the destruction of action, all the spokes too have been destroyed, demolished, and annihilated. Or a Worthy One because "he deserves." For the Blessed One, being the foremost worthy of offerings in the world together with its gods, deserves lofty requisites such as robes and so on, and special veneration. Or a Worthy One because of the absence of secrecy. For the Tathāgata, because of having altogether eradicated the defilements beginning with lust, and because of the impossibility even of evil defilements, is called a Worthy One also because of the absence of secrecy in evil-doing.

The Perfectly Self-awakened One, because of having perfectly and by himself awakened to all phenomena. For the Blessed One fully awakened to the phenomena to be directly known as what should be directly known, to the phenomena to be fully understood as what should be fully understood, to the phenomena to be abandoned as what should be abandoned, to the phenomena to be realized as what should be realized, to the phenomena to be developed as what should be developed. For this was said:

Furthermore, this meaning should be guided by way of all triads, dyads and so on, such as wholesome mental states as having blameless and pleasant results, unwholesome mental states as having blameworthy and painful results, and so on. Thus, because of having fully awakened to all phenomena in every respect, without distortion, by self-born knowledge, he is the Perfectly Self-awakened One - this is the summary here. The detail, however, should be understood according to the method that has come in the Visuddhimagga. "For arahantship" means for the attainment of the highest fruition. "Teaches the Teaching" means he points out and speaks the Teaching of the practice beginning with morality and so on, endowed with the special quality of being beautiful in the beginning and so on, or the Teaching of serenity and insight meditation alone, in accordance with the disposition of those to be guided.

"Stirred" means brought to a sense of urgency thus: "Alas, shame on the state of being a worldling, by which I, being not a Worthy One, imagined myself to be a Worthy One, and did not know the Perfectly Self-awakened One having arisen in the world and teaching the Teaching. Difficult to know indeed is life, difficult to know is death." The meaning is one whose mind was agitated in the manner as stated by the deity's words. "At that very moment" means at that very moment. "Departed from Suppāraka" means with his heart being urged on by the rapture having the Buddha as its object, arisen through hearing even just the name "Buddha," and by a sense of urgency, he departed from the port of Suppāraka heading towards Sāvatthī. "Staying only one night everywhere" means he went along the entire road staying only one night. For Sāvatthī is two thousand yojanas from the port of Suppāraka, and he went this much distance staying only one night. When he departed from Suppāraka, on that very day he arrived at Sāvatthī.

But how did he travel thus? By the power of the deity; some say "by the power of the Buddha." But since it was said "staying only one night everywhere," and because the road was two thousand yojanas long, wherever he stayed at night in villages, market towns, and royal cities along the way, there he caused the second dawn to arise, and staying only one night everywhere he approached Sāvatthī - this meaning has been explained. This should not be seen thus. Because the intended meaning is: by staying one night on the entire road of two thousand yojanas. He stayed only one night on that entire road and arrived at Sāvatthī in the earlier period of the day on the last day.

The Blessed One too, having known of Bāhiya's coming, thinking "His faculties have not yet reached maturity, but in a short while they will reach maturity," waiting for the maturity of his faculties, surrounded by the great community of monks, at that moment entered Sāvatthī for almsfood. And he, having entered Jeta's Grove, having seen several monks walking up and down in the open air for the purpose of releasing bodily laziness after the morning meal had been eaten, asked "Where is the Blessed One at present?" The monks, having said "The Blessed One has entered Sāvatthī for almsfood," asked "But where have you come from?" "I have come from the port of Suppāraka." "You have come from afar; sit down, having washed your feet and anointed them, rest a little; when he has come, you will see the Teacher." "I, venerable sir, do not know the obstacle to my own life; in just one night, without standing or sitting down anywhere, I have come the road of two thousand yojanas; only after seeing the Teacher shall I rest" - having said this, being in a hurry, having entered Sāvatthī, he saw the Blessed One shining with incomparable Buddha's glory. Therefore it was said "Now at that time several monks were walking up and down in the open air. Then Bāhiya of the Bark-cloth approached those monks" and so on.

Therein, "kahaṃ" means "where." "Nu" is in the sense of doubt; "kho" is an expletive particle; the meaning is "in which place indeed." "Dassanakāmamhā" means "we who wish to see." This shows that: "For we wish to see and approach that Blessed One, just as a blind man wishes for sight, a deaf man for hearing, a mute for pleasant speech, one with crippled hands and feet for hands and feet, a poor man for the accomplishment of wealth, one who has set out on a wilderness journey for a place of security, one overcome by disease for health, one whose ship has broken up in the great ocean for a great raft." "Taramānarūpo" means having the appearance of one in a hurry.

"Inspiring" means bringing about confidence from every aspect for a person engaged in seeing the material body, through the achievement of the beauty of his own body which is all-round inspiring, adorned with the thirty-two marks of a great man, the eighty minor features, the fathom-wide radiance, and the garland of light. "Confidence-inspiring" means inspiring confidence for a discerning person, fitting to be placed confidence in, or worthy of confidence, through the achievement of the body of the Teaching endowed with an immeasurable collection of qualities beginning with the ten powers, the four grounds of self-confidence, the six kinds of knowledge not shared with others, and the eighteen exceptional qualities of a Buddha. "With peaceful faculties" means with the five faculties calmed by the departure of the restless state of the five faculties beginning with the eye. "With peaceful mind" means with a calmed mind through the sixth, the mind faculty, having reached the state of non-indulgence. "Having attained the highest taming and serenity" means one who stands having reached and attained the highest taming and serenity, which are reckoned as supramundane liberation by wisdom and liberation of mind. "Tamed" means tamed in body through the thoroughly pure bodily conduct and through the absence of fidgeting of hands and feet and through the absence of jesting and so on. "Guarded" means guarded in speech through the thoroughly pure verbal conduct and through the absence of useless speech and through the absence of jesting and so on. "With restrained faculties" means with restrained faculties by way of the mind faculty, through the thoroughly pure mental conduct and through the state of uninvolved, unreflective equanimity by means of the noble supernormal power. "An elephant" - because of not going by way of desire and so on, because of the non-returning of abandoned mental defilements beginning with lust, because of the non-performance of any offence whatsoever in every way, and because of not going to renewed existence - for these reasons, "an elephant." And here, "inspiring" by this explains the Blessed One's being a standard of measure through the material body; "confidence-inspiring" by this through the body of the Teaching; by "with peaceful faculties" and so on, through the remaining qualities, it explains his being a standard of measure. By that, it should be understood that the Blessed One's being a standard of measure for beings without remainder in the world community of four measures has been made manifest.

Having seen the Blessed One of such nature going along the middle of the street, thinking "At long last indeed the perfectly Self-awakened One has been seen by me," full of mirth, his body continuously pervaded with fivefold rapture, his eyes wide open, motionless, spread apart by rapture, from the place where he saw him onwards with body bent, having plunged into the middle of the radiance of the Blessed One's body, plunging therein, having approached near the Blessed One, having paid homage with the fivefold prostration, massaging and kissing the Blessed One's feet, he said "Let the Blessed One teach me the Teaching, venerable sir." Therefore it was said - "Having fallen at the Blessed One's feet with his head, he said this to the Blessed One - 'Let the Blessed One teach me the Teaching, venerable sir, let the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time.'"

Therein, "the Fortunate One" means the Fortunate One because of beautiful conduct, because of having gone to a beautiful state, because of having gone rightly, and because of having spoken rightly. For conduct too is called "going," and that of the Blessed One is beautiful, pure, and faultless. But what is that? The noble path. For by that conduct he has gone to the secure direction without clinging, and he leads others too - thus because of beautiful conduct he is the Fortunate One. And this one has gone to a beautiful state, the Deathless, Nibbāna - thus because of having gone to a beautiful state he is the Fortunate One. And because of having gone rightly he is the Fortunate One, since he does not return again to the mental defilements abandoned by each respective path. For this was said:

"Whatever mental defilements have been abandoned by the path of stream-entry, he does not come again to those mental defilements, does not fall back, does not return - thus he is the Fortunate One. Once-returner, etc. By the path of arahantship, etc. Does not return - thus he is the Fortunate One."

Or alternatively, "because of having gone rightly" means because of having gone by right practice in all three stages; the meaning is because of being well practised. For beginning from the feet of Dīpaṅkara up to the great seat of enlightenment, by right practice fulfilled with the thirty perfections, having reached the culmination of conduct for the welfare of relatives, conduct for the welfare of the world, and conduct for the welfare of Buddhahood, fostering only the welfare and happiness of the whole world, by the unsurpassed middle practice reckoned as the development of the factors of enlightenment, which does not approach these extremes - eternalism, annihilationism, sensual happiness, and self-mortification - having thereafter attained sovereignty over the Teaching regarding the noble truths, and having gone and practised by right practice that is beyond the domain of all beings - thus too because of having gone rightly he is the Fortunate One. And this one speaks rightly, he speaks only fitting speech in the fitting place - thus he is the Fortunate One. And this too was said -

"He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal."

Furthermore it was said -

"Whatever speech is not factual, untrue, not connected with benefit, and which is unpleasant and disagreeable to others, the Tathāgata does not speak that speech" and so on.

Thus because of having spoken rightly too he is the Fortunate One.

"Which would be for my welfare and happiness for a long time" means which pointing out of the Teaching would be for a long time for my welfare consisting of meditative absorptions, deliverances, and so on, and for the happiness to be attained thereby. "It is not the right time yet, Bāhiya" means it is not yet the time for teaching you the Teaching; this is the meaning. But is there indeed an inappropriate time for the Blessed One's practice for the welfare of beings, since the Blessed One speaks at the right time? It is said - "Time" here means the time of the maturation of the faculties of those amenable to instruction is intended. But since at that time the state of maturity or immaturity of Bāhiya's own faculties was difficult to know, therefore the Blessed One, without saying that, citing as the reason his own state of standing in the middle of the street, said "We have entered the inhabited area." "Difficult to know" means difficult to comprehend. "Obstacles to life" - wishing to say the occurrence or non-occurrence of phenomena that create obstacles to life, due to agitation he said "obstacles to life." For indeed life is dependent on many conditions for its continuance, and the obstacles to it are of many kinds. For it is said -

But why does he put forward the obstacle to life first? "Through knowledge of signs or through skill in the unseen," say some. Others say "because of having heard about the obstacle to life in the presence of the deity." But being one in his final existence, being urged by the achievement of decisive support, he spoke thus. For there is no elimination of life for those who have not attained arahantship. But for what reason did the Blessed One, though desirous of teaching him the Teaching, reject him twice? For thus it occurred to him: "From the time this one saw me, his entire body is continuously pervaded with joy, the force of joy is exceedingly powerful; even having heard the Teaching, he will not yet be able to penetrate it. But until neutral equanimity becomes established, let him wait; because of having come the road of two thousand yojanas, the disturbance in his body too would be powerful; let that too first be allayed." Therefore he rejected him twice. Some, however, say "the Blessed One did thus for the purpose of generating regard for hearing the Teaching." But when entreated for the third time, having seen the neutral equanimity, the subsiding of disturbance, and the obstacle to his life that had become present, having thought "Now is the time for teaching the Teaching," he began the teaching of the Teaching with "therefore" and so on.

Therein, "therefore" means because you, having become zealous, entreat me exceedingly, or because you speak of the difficulty of knowing the obstacles to life, and your faculties have reached maturity - therefore. "Tiha" is merely a particle. "Te" means "by you" - thus he states the manner of what is now to be said.

"Should be trained" means training should be done by way of all three trainings beginning with the training in higher morality. But showing how one should train, he said beginning with "in the seen there will be merely the seen."

Therein, "in the seen, merely the seen" means merely the seen by eye-consciousness in the visible form sense base. For just as eye-consciousness sees in visible form only visible form itself, not the intrinsic nature of impermanence and so on, so too with the remainder. The meaning is: it should be trained thus - "by consciousness belonging to the eye-door, there will be for me merely the seen." Or alternatively, "the seen" in "in the seen" means the cognising of visible form by eye-consciousness - this is the meaning. "Matta" means measure. "That which has the seen as its measure" is "merely the seen"; the meaning is: consciousness will be merely eye-consciousness itself. This is what is meant - Just as eye-consciousness does not find pleasure in, does not become corrupted by, does not become deluded by a visible form that has come into range, so, through the absence of lust and so on, my impulsion will be merely eye-consciousness itself; I shall keep the impulsion to the measure of eye-consciousness alone.

Or alternatively, "the seen" means the visible form seen by eye-consciousness; "merely the seen" means the triad of consciousnesses that has arisen right there, reckoned as receiving, investigating, and determining. Just as that does not find pleasure, does not become corrupted, does not become deluded, so when a visible form has come into range, I shall produce the impulsion to the measure of that very receiving and so on; I shall not allow it to arise by way of defilement and so on, having exceeded that measure - thus the meaning here should be understood. The same method applies to the heard and the sensed. "Sensed" should be understood as the odour, flavour, and tangible object sense bases together with the consciousnesses that take them as object. "In the cognised, merely the cognised" - here, however, "the cognised" means the object cognised by mind-door adverting. "Merely the cognised in that cognised" means to the measure of adverting. Just as adverting does not find pleasure, does not become corrupted, does not become deluded, so, without allowing it to arise by way of defilement and so on, I shall keep the consciousness to the measure of adverting alone - this is the meaning here. "Thus indeed, Bāhiya, should you train" means thus, by this practice, by you, Bāhiya, it should be trained by way of following the three trainings.

Thus the Blessed One, in accordance with Bāhiya's preference for the concise, having classified the domain of insight - differentiated by the division of the six objects together with the six classes of consciousness - into four portions by means of the seen and so on, shows him therein the full understanding by the known and by judgement. How? For here the visible form sense base is called "the seen" in the sense of what is to be seen, while eye-consciousness together with the consciousnesses belonging to that door is so called in the sense of seeing; both of these, occurring according to their conditions, are merely phenomena alone - here there is no doer or causer whatsoever; since that is impermanent in the sense of non-existence after having been, suffering in the sense of oppression by rise and fall, and non-self in the sense of being beyond control - whence then is there opportunity for a wise person for defilement and so on? This is the intention here in the heard and so on as well.

Now, in order to show the full understanding by abandoning together with the path and fruition, above and beyond one who is established in the full understandings by the known and by judgement, the passage beginning with "When, Bāhiya" was begun. Therein, "when" means whenever, or because. "Te" means of you. "Thence" means then, or therefore. "By that" means by that seen and so on, or by lust and so on bound to the seen and so on. This is what is meant - Bāhiya, at whatever time or for whatever reason, for you who are practising the method stated by me regarding the seen and so on, there will be merely the seen and so on through the understanding of the undistorted intrinsic nature, at that time or for that reason you will not exist together with lust and so on bound to the seen and so on; you will not be lustful or hateful or deluded; because of having abandoned lust and so on, you will not be bound together with that seen and so on. "Then you, Bāhiya, will not be therein" means when or because you will not be lustful through that lust, or hateful through hate, or deluded through delusion, then or therefore you will not be in that seen and so on; you will not be clinging to or established in that seen or heard-sensed-cognised through craving, conceit, and wrong view as "this is mine, this I am, this is my self." To this extent, having brought the full understanding by abandoning to its summit, the plane of one who has eliminated the mental corruptions has been shown.

"Then you, Bāhiya, will be neither here nor beyond nor in between the two" means when you, Bāhiya, will not be bound by that lust and so on to that seen and so on, then you will be neither in this world nor in the world beyond nor in both. "This itself is the end of suffering" means of the suffering of mental defilements and of the suffering of the round of rebirths, this indeed is the end, this is the state of non-continuation - for this indeed is the meaning here. But those who, having taken the term "in between the two," wish for an intermediate existence, that is wrong for them. For the existence of an intermediate existence is indeed rejected in the Abhidhamma. But the word "in between" is an explanation of another alternative; therefore the meaning here is - "Indeed not here, not beyond, and another alternative is not in both."

Or alternatively, the word "in between" is an explanation of the non-existence of another alternative. Its meaning is - "Indeed not here, not beyond, and in between the two there is no other state." And those too who, having unwisely taken the meaning of these discourse passages "an attainer of final nibbāna in the interval" and "one seeking birth," say "there is indeed an intermediate existence" - they too, because in the Aviha and other realms, in each of those places, without passing beyond the middle of the life span, one attains final nibbāna in the interval through the achievement of the highest path and through the final extinguishment of the mental defilements without remainder - thus "an attainer of final nibbāna in the interval," not "one who has come to be in an intermediate existence" - this is the meaning of the first discourse passage. And as for the latter, those who have indeed come to be and will not come to be again, those who have eliminated the mental corruptions, are spoken of as "those that have come to be" in the first term. Because of being the opposite of that, "those seeking coming into being" are those seeking birth - because the fetter of becoming has not been abandoned, they are trainees and worldlings. Or, among the four modes of generation, beings born in eggs and born in wombs, as long as they do not break through the eggshell and the sheath of the womb, are called those seeking birth; having emerged outside from the eggshell and the sheath of the womb, they are called beings that have come to be. Those born in moisture and the spontaneously born, at the first moment of consciousness, are called those seeking birth; from the second moment of consciousness onwards, they are called beings that have come to be. Or, in whatever posture they are born, as long as they do not attain another from that, they are those seeking birth; after that, they are beings that have come to be - this is the meaning. Therefore "there is not" should be rejected. For when there is a straight meaning in accordance with the Pāḷi, what is the use of an intermediate existence that is conjectured and whose capability has not been established?

But those who state the argument: "The manifestation of phenomena proceeding by way of continuity without interruption in different places has been seen, just as in the continuity of non-conscious things such as paddy and so on, so too in the continuity of conscious things there should be manifestation in different places without interruption. And this method is fitting only when there is an intermediate existence, not otherwise." If so, then the fitness should be stated regarding the approach here from the Brahma world in a moment, or the going from here to the Brahma world, by one possessing supernormal power, who has attained mastery of mind, who determines the body to follow the mind. If the occurrence of phenomena in an uninterrupted place is desired everywhere, then even the domain of supernormal power of those possessing supernormal power would be incomprehensible. That being the same here too, from the statement "the result of action is incomprehensible." Therefore that is merely their opinion. For phenomena of intrinsic nature are of incomprehensible intrinsic nature; they sometimes manifest in an interrupted place by the power of conditions, sometimes in an uninterrupted place. For thus it is seen that by conditions such as the sound of the voice and so on, in another place such as a mirror, a mountain region and so on, reflections, echoes and so on, conditionally arisen, are being produced; therefore not everything should be applied everywhere - this is the summary here. But the detail, the discussion on intermediate existence including the establishment of the reflection as an example and so on, should be taken from the sub-commentary on the Kathāvatthu treatise.

Yet others say: "'Here' means sensual existence, 'beyond' means immaterial existence, 'in between the two' means fine-material existence has been stated." Others say: "'Here' means the internal sense bases, 'beyond' means the external sense bases, 'in between the two' means consciousness and mental factors." Or they say: "'Here' means conditioning phenomena, 'beyond' means conditionally arisen phenomena, 'in between the two' means conceptual phenomena have been stated." All that is not found in the commentaries. Thus, for now, by the method beginning with "in the seen there will be merely the seen," the phenomena of the three planes should be comprised in four ways by way of the seen and so on. Therein, by way of avoiding the grasping of beauty, happiness, permanence, and self, the observation of foulness, suffering, impermanence, and non-self has been shown - thus insight has been spoken of only in brief together with the lower purifications. By "Then you, Bāhiya, will not be by that," because the eradication of lust and so on is intended, the path is indicated. By "Then you, Bāhiya, will not be therein," fruition is indicated. By "Neither here" and so on, it should be seen that the element of final Nibbāna without residue of clinging has been spoken of. Therefore it was said - "Then for Bāhiya etc. the mind was liberated from the mental corruptions."

By this brief teaching, "at that very moment" means at that very moment, not at a later time. "By non-clinging" means without grasping. "From the mental corruptions" means by sensual lust and so on, which have received the name "mental corruptions" because they flow up to the highest existence, up to the change-of-lineage, because of flowing and proceeding, in the sense of having long been dwelling, and because of their similarity to the fermentation of liquor and so on. "Was liberated" means was liberated and released by liberation through eradication and liberation through cessation. For he, even while listening to the Teacher's Teaching, having purified his moralities, depending on whatever concentration of mind he had obtained, having established insight, through quick direct knowledge, at that very moment, having exhausted all mental corruptions, attained arahantship together with the analytical knowledges. He, having cut through the stream of wandering in the round of rebirths, having reached the end of the round of rebirths, bearing the final body, when the nineteen reviewings had occurred, being urged by natural law, requested the going forth from the Blessed One. When asked "Is your bowl and robes complete?" he said "Not complete." Then the Teacher, having said "If so, seek for a bowl and robes," departed. Therefore it was said - "Then the Blessed One etc. departed."

He, it is said, for twenty thousand years practising the ascetic duty in the Dispensation of Kassapa, the One of Ten Powers, thinking "It is proper for a monk, having obtained requisites by oneself, making gifts accordingly, to consume them by oneself alone," did not show kindness to even one monk with a bowl or a robe; therefore there was no decisive support for him for the full ordination by the "Come, monk" formula. Some, however, say - "He, it is said, in a world devoid of a Buddha, having become a thief, having fastened a bow and quiver, committing theft in the forest, having seen a certain Individually Enlightened One, through greed for the bowl and robes, having shot him with an arrow, took the bowl and robes; therefore a bowl and robes created by supernormal power will not arise for him - the Teacher, having known that, did not give the going forth by the 'Come, monk' form." Even while he was going about in search of a bowl and robes, a certain cow, rushing upon him with speed, having struck him, brought him to the destruction of life. With reference to that it was said "Then, soon after the Blessed One had departed, a cow with a young calf, having attacked Bāhiya of the Bark-cloth, deprived him of life."

Therein, "soon after he had departed" means not long after the Blessed One had departed. "A cow with a young calf" means a certain demoness in the form of a cow with a young calf. "Having attacked" means having overpowered, having trampled. "Deprived him of life" means because of resentment obtained in a former individual existence, having aroused a hostile thought by the mere sight of him, having struck him with her horn, she deprived him of life.

The Teacher, having walked for almsfood, having finished his meal, going out from the city together with several monks, having seen Bāhiya's body fallen at the rubbish heap, commanded the monks - "Monks, having stood at one house-gate, having had a small bed brought, having carried this body out from the city, having cremated it, make a monument." The monks did so. And having done it, having gone to the monastery, having approached the Teacher, having reported the task done by them, they asked about his future life. Then the Blessed One told them of his state of having attained final Nibbāna. The monks asked "You, venerable sir, say 'Bāhiya of the Bark-cloth has attained arahantship'; when did he attain arahantship?" And when it was said "At the time of hearing my Teaching," "But when was the Teaching spoken to him by you?" "While walking for almsfood, this very day, having stood in the middle of the street." "That Teaching spoken by you, venerable sir, while standing in the middle of the street was trifling; how did he produce such a distinction by so little?" "Why, monks, do you measure my Teaching thinking 'It is little or much'? Even many thousands of verses composed of what is unbeneficial are not better; but even one verse based upon what is beneficial is better" - showing thus -

Having spoken this verse in the Dhammapada, showing "Not merely by the attainment of final Nibbāna alone, but he is also worthy of veneration by being the foremost of my disciples who are monks of quick direct knowledge," he established that venerable one in the foremost position thus: "This is the foremost, monks, of my disciples who are monks of quick direct knowledge, that is to say, Bāhiya of the Bark-cloth." With reference to that it was said - "Then the Blessed One, having walked for almsfood in Sāvatthī, etc. Monks, Bāhiya of the Bark-cloth has attained final Nibbāna."

Therein, "after the meal" means after the meal duty. "Having returned from the alms round" means having returned from the quest for almsfood. By both terms, what is meant is one who has finished the meal duty. "Having carried out" means having led outside from the city. "Cremate" means burn. "And make a monument for him" means having taken the bodily relics of this Bāhiya, make a shrine as well. Therein he states the reason - "A fellow in the holy life of yours, monks, has died." Its meaning is - That which you practise as the supreme, in the sense of being the foremost, the practice of higher morality and so on, seen for yourselves, as a companion - he practised the same supreme holy life as you, thus he is a fellow in the holy life; he has died, having reached the time of death. Therefore, having carried him out on a small bed, cremate him, and make a monument for him.

"What is his destination" means among the five destinations, which destination is his, which rebirth, which becoming of rebirth; "destination" means accomplishment; the meaning is: what is the conclusion - whether a noble one or a worldling. "Future life" means after death, the arising of existence or the cessation of existence. Although his state of having attained final Nibbāna had been made clear in meaning by the very command to make a monument, those monks who did not know by that much asked "What is his destination?" Or, wishing to make it more obvious, they asked the Blessed One in that way.

"Wise" means because of having attained through the wisdom of the highest path, he has gone from here by wisdom, he has proceeded - thus he is wise. "Paccapādi" means he proceeded. "Of the Teaching" means of the supramundane Teaching. "In conformity with the Teaching" means the practice-teaching beginning with purification of morality. Or, "of the Teaching" means of the Teaching of Nibbāna. "In conformity with the Teaching" means the Teaching of the noble path and fruition. "Did not vex me on account of the Teaching" means because of the teaching of the Teaching, he did not vex me, because of having practised in accordance with the advice. For whoever, having heard the Teaching in the presence of the Teacher or having taken up a meditation subject, does not proceed in accordance with the advice, he indeed vexes the Teacher. With reference to which it was said - "Perceiving harm, I did not speak the well-practised, sublime Teaching among humans, O Brahmā." Or, "did not vex me on account of the Teaching" means nor this legal case concerning the Teaching. This is what is meant - Because of having practised well, he does not vex this Teaching of my Dispensation, which is the cause for deliverance from the suffering of the round of rebirths. For one who has practised badly, breaking the Dispensation, indeed strikes a blow at the body of the Teaching of the Teacher. But this one, having brought right practice to its summit, attained final Nibbāna through the Nibbāna element without residue of clinging. Therefore it was said - "Monks, Bāhiya of the Bark Cloth has attained final Nibbāna."

"Having understood this matter" means having understood in every respect this state of the Elder Bāhiya having attained final Nibbāna through the Nibbāna element without residue of clinging, and likewise the state of being difficult to comprehend by many people regarding the destination of those who have eliminated the mental corruptions and have thus attained final Nibbāna. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of unestablished final Nibbāna.

Therein, "where" means in that Nibbāna where water does not stand fast, and earth and fire and air do not stand fast, do not find a footing. Why? Because of the unconditioned intrinsic nature of Nibbāna. For not even a trace of conditioned phenomena comes to be there. "Stars" means the dense constellation-stars that have obtained the name "bright" because of their white colour. "Do not shine" means they do not radiate. "The sun does not radiate" means even the sun, which is capable of pervading with light the three continents in one moment, does not sport by way of radiance. "There the moon does not glow" means even the moon with its pleasant, cool rays, despite its luminous nature, does not shine with its moonlight illumination in that Nibbāna, precisely because of its absence there. Addressing the apprehension that if the moon, sun and so on are not there, it would be perpetual darkness like the space between worlds, he said "Darkness is not found there." For when there is an absence of matter, there would be no such thing as darkness.

"And when he knew for himself through wisdom, the sage, the brahmin" means the noble disciple-brahmin who obtained the name "sage" because of being endowed with bodily moral perfection and so on, and through path knowledge named "wisdom" because it knows the four truths - by that very penetrative knowledge termed wisdom, when, at whatever time, at the moment of the highest path, by himself, on his own, having abandoned oral tradition and the like, having made it self-witnessed, he knew, penetrated Nibbāna. "Avedī" is also a reading; the meaning is "he understood." "Then from the material and immaterial, from pleasure and pain, he is freed" - "then" means after that knowing of Nibbāna. "Material" means material phenomena; by that, five-aggregate constituent existence and single-aggregate constituent existence are included. "Immaterial" means immaterial phenomena; by that, immaterial existence, which is unmixed with matter, is included. That is also called "four-aggregate constituent existence." "From pleasure and pain" means from the round of rebirths with its pleasure and pain arising everywhere. Or alternatively, "material" means from conception in the fine-material world. "Immaterial" means from conception in the immaterial world. "From pleasure and pain" means from conception in the sensual-sphere of existence. For sensual existence is of mixed pleasure and pain. Thus, "he is utterly freed from this entire round of rebirths" - by both verses the Blessed One shows: "Such is the Nibbāna-destination of my son Bāhiya."

The commentary on the Tenth Discourse is completed.

And completed is the commentary on the Bodhi Chapter.

2.

The Chapter on Mucalinda

1.

Commentary on the Mucalinda Discourse

11. In the first of the Mucalinda Chapter, "at the foot of the Mucalinda tree": here "mucalinda" is called the nīpa tree. It is also called "nicula"; near it. Some, however, say "mucala is the name of that tree, but because of its being the chief of the forest, it is said to be 'mucalinda.'" "A great unseasonable storm cloud" means a great cloud that arose when the rainy season had not yet arrived. For it arose in the last month of summer, filling the entire interior of the world-sphere. "A week of heaping rain clouds" means when that arose, there was uninterrupted rain for seven days. "Cold wind and overcast days" means that week of heaping rain clouds, with cold wind mixed with drops of water whirling about on all sides, having spoilt the daylight, was called overcast. "Mucalinda the king of serpents" means near that very Mucalinda tree, beneath a pond, there is a serpent realm; the king of serpents of great might was born there. "From his own dwelling" means from his own serpent realm. "Having encircled seven times with his coils" means having surrounded the Blessed One's body seven times with his own bodily coils. "Having spread his great hood over the top of his head" means having spread his own great hood above the region of the Blessed One's head. "Having made a hood" is also a reading; the meaning is the same.

It is said that this occurred to that king of serpents: "The Blessed One is seated at the foot of a tree near my dwelling, and this week of heaping rain clouds is occurring; it is fitting to obtain a shelter for him." He, though able to create a mansion made of the seven precious things, thinking "If this were done, the essence of bodily service would not be grasped; I shall perform bodily service for the Possessor of the Ten Powers," having assumed a great individual existence, having encircled the Teacher seven times with his coils, held his hood above. "The interior of the enclosure was the measure of the storehouse chamber in the Brazen Palace" - thus it was said in the Chapter Commentary. But in the Majjhima Commentary, "the measure of the Lower Brazen Palace." "The Teacher will dwell in whatever posture he wishes" - this, it is said, was the disposition of the king of serpents. But the Blessed One spent the week just as he was seated. And that place was like a pinnacle building with well-shut windows and well-fitted bolted doors. "May cold not afflict the Blessed One" and so on is the explanation of the reason for his standing having done thus. For he, having done thus, stood thinking "May cold not afflict the Blessed One, may heat not, may the contact of gadflies and so on not afflict."

Therein, although during the week of heaping rain clouds there is indeed no heat, yet if now and then the cloud were to disperse, there would be heat; it was fitting for him to think thus: "May that too not afflict." Some, however, say here: "The mention of heat is the stating of the reason for making the enclosure of coils extensive. For if that were small, the heat produced from the serpent's body would afflict the Blessed One; but by making it extensive, having done thus thinking 'may heat not afflict,' he stood."

"Clear" (viddha) means risen high; the meaning is that the clouds have become distant through the departure of clouds. "Free from clouds" means the clouds have departed. "The sky" (deva) means space. "Having known" means having known "Now the sky is free from clouds; there is no danger of cold and so on for the Blessed One." "Having unwound" means having removed. "His own form" means his own serpent form. "Having withdrawn" means having made disappear. "The form of a young man" means the form of a youth.

"This matter" means having known in every respect this matter that for one experiencing the happiness of seclusion there is only happiness wherever one may be. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of the happiness of seclusion.

Therein, "seclusion is happiness" means seclusion from clinging, reckoned as Nibbāna, is happiness. "For one who is content" means for one who is content with the contentment of the knowledge of the four paths. "Who has heard the Teaching" means one whose Teaching has been made known, one whose Teaching is renowned. "Who sees" means for one who sees that seclusion, or whatever is to be seen, all that, with the eye of knowledge attained through the power of energy of one's own. "Non-affliction" means the state of being unshakable; by this the preliminary part of friendliness is shown. "Self-control towards living beings" means self-control towards beings and the state of non-violence is happiness - this is the meaning. By this the preliminary part of compassion is shown.

"Dispassion in the world is happiness" means the state of being free from lust too is happiness in the world. Of what kind? "The transcendence of sensual pleasures" means that which is called the transcendence of sensual pleasures, that state of being free from lust too is happiness - this is the meaning; by this the path of non-returning has been spoken of. "The removal of the conceit 'I am'" - but by this, arahantship has been spoken of. For arahantship is called the removal by cessation of the conceit "I am," and beyond this there is no happiness whatsoever; therefore he said "this indeed is the supreme happiness." Thus he reaches the pinnacle of the teaching with arahantship.

The commentary on the First Discourse is completed.

2.

Commentary on the King Discourse

12. In the second, "several" means according to the method of the monastic discipline, three persons are called "several"; beyond that is the monastic community. But according to the method of the discourses, three are just three; above that they are "several." Therefore here too "several" should be understood according to the method of the discourses. "In the assembly hall" means in the pavilion of the Teaching assembly. For that is called the "assembly hall" because it is the place where monks perform attendance upon the Tathāgata who has come to teach the Teaching. Or alternatively, wherever monks judge the monastic discipline, discuss the Teaching, enter into discussion, and ordinarily stand close by way of assembling together, that hall or pavilion is called simply "assembly hall." For even there a Buddha's seat is always already prepared. For this is the practice of monks during the time when the Buddhas are living. "Seated together" means of those who had come together and sat down by way of sitting. "Assembled" means of those who had assembled by way of gathering together, having come from here and there. Or alternatively, "seated together" means of those who sat down attentively by way of sitting respectfully, having placed the Buddha's seat in front, as if in the presence of the Teacher, through the arising of regard; "assembled" means of those who had gathered together well and rightly by way of settling down with mutual disposition towards one another, because of having the same disposition. "This" points out what is now being stated. "Interrupted discussion" means another, different discussion in between the meditation subject, attention, recitation, interrogation and so on; or alternatively, it is called "interrupted discussion" because it occurred in between the exhortation of the Fortunate One received at midday and the hearing of the Teaching to be received in the evening; or it is an "interrupted discussion" because it is another, different discussion that occurred in between the conduct of an ascetic itself. "Arose" means arisen.

"Of these two kings" is the genitive case in the sense of specification. In "of greater wealth" and so on, "one of great wealth" means one who has great wealth reckoned as an accumulation of the seven precious things, buried and deposited in the earth; "of greater wealth" means the one who, among the two, is exceedingly of great wealth. The word "or" has the meaning of alternative. The same method applies to the remaining terms as well. But this is the distinction - "Of great possessions" means one who has great possessions by way of constant expenditure. "Of great treasury" means one who has a great treasury that constitutes daily incoming revenue. Yet others, however, say: "Wealth as an object of possession, constituting daily incoming revenue, distinguished by the divisions of gems, substance, softwood, clusters and so on, is 'wealth'; that very same deposited in treasure chambers and so on is 'treasury.'" Diamond, great sapphire, sapphire, emerald, lapis lazuli, lotus-ruby, topaz, kakketana, pulāka, spotless, ruby, crystal, coral, luminous essence, cow-urine gem, cat's eye, white water-lily gem, pearl, conch, collyrium-root gem, royal cloth gem, deathless-portion gem, piyaka, and brāhmaṇī - these are the twenty-four gems by name. The seven metals and the coin are called "substance" by name. Beds, coverings, cloaks, elephant tusks, stones and so on are called "softwood" by name. Sandalwood, aloe wood, saffron, fragrant shrub, camphor and so on are called "clusters" by name. Therein, by the preceding word "and so on," beginning with grain products distinguished into early-ripening and late-ripening crops such as rice, paddy and so on, and green peas, beans and so on, whatever thing constitutes articles of consumption and use for beings - all that is included. "Of great realm" means one who has a great conquered kingdom. "Of great vehicles" means one who has great vehicles such as elephants, horses and so on. "Of great power" means one who has both great army-power and great bodily strength. "Of great supernormal power" means one who has great supernormal power, reckoned as the production of what is wished for, produced by meritorious action. "Of great might" means one who has great might, reckoned as majesty, or reckoned as the power of endeavour, counsel, and authority.

And here, by the first, accomplishment in income, by the second, accomplishment in wealth and provisions, by the third, accomplishment in resources, by the fourth, accomplishment in territory, by the fifth, accomplishment in vehicles, by the sixth, accomplishment in self together with accomplishment in retinue, by the seventh, accomplishment in meritorious deeds, by the eighth, accomplishment in might of those kings has been made known. Thereby, whatever success in lordship, success in ministers, success in army, success in country, success in resources, success in friends, success in fortresses - these seven natural accomplishments are to be desired by kings. All those should be understood as having been made clear as is fitting.

He delights the assembly by the four ways of supporting others beginning with giving - thus "king" (rājā). "Lord of the Magadhans" - thus "of Magadha." "Seniya" because of being endowed with a great army, or because of belonging to the Seniya clan. "Bimbī" is called gold; therefore, because of having the colour of a golden image, he is "Bimbisāra." Some, however, say "this is merely the name of that king." "He conquers the enemy army of the adversary" - thus "Pasenadi." "The ruler of the Kosala country" - thus "Kosala." In "ayañcarahī," here "carahī" is merely a particle. "Interrupted" means unfinished. The meaning is that this discussion among those monks was not completed.

"In the evening" means at one time in the evening. "Having emerged from seclusion" means having emerged according to the delimitation of time from the fruition attainment reckoned as seclusion, due to the withdrawal of the mind from this and that object such as matter and so on. For the Blessed One, in the earlier period of the day, surrounded by the Community of monks, having entered Sāvatthī, having made almsfood easily obtainable for the monks, having finished the meal, together with the monks having departed from Sāvatthī, having entered the monastery, having stood at the entrance of the perfumed chamber, having shown the duty, having given to the monks who were standing the exhortation of the Fortunate One as it arose, when they had gone heading for their daytime abodes in the forest, at the foot of trees, and so on, having entered the perfumed chamber, having spent the daytime in the happiness of fruition attainment, having emerged from the attainment at the delimitation of time, thinking "The four assemblies, awaiting my approach, are seated filling the entire monastery; now it is time for me to go to the Teaching hall for the purpose of teaching the Teaching," having risen from his seat, like a maned lion from a golden cave, having come forth from the fragrant perfumed chamber, like a majestic noble elephant approaching its herd, with a graceful and heroic gait without bodily fickleness, with the accomplishment of the physical body endowed with the incomparable Buddha's grace of incomprehensible power, emitting the six-coloured Buddha-rays by way of blue, yellow, red, white, crimson, and luminous, adorned with a luminous garland of banners, accomplished in the splendour of its encircling, with the fathom-wide halo resplendent with the thirty-two marks of a great man adorned with the eighty minor features, making the entire monastery one light, he approached the assembly hall. Therefore it was said - "Then the Blessed One etc. he approached."

Having thus approached, having shown the duty, having seen those monks seated and silent, thinking "While I am not speaking, these monks, out of respect for the Buddha, would not speak even for a cosmic cycle," for the purpose of bringing up the discussion, he said beginning with "What were you engaged in, monks?" Therein, "what were you engaged in" means "with which were you?" "Kāya notthā" is also a reading; the meaning is the same. Some also read "kāya nvetthā"; its meaning is "with which one here?" Therein this is the meaning in brief - Monks, with what discussion indeed were you seated here, and what discussion of yours was unfinished on account of my arrival - I shall bring it to completion; thus he invited with the invitation of the Omniscient One.

"Na khvetaṃ" means "na kho etaṃ," or this itself is the reading. Some also read "na khota"; the analysis of terms is just "na kho etaṃ." "Sons of good family" means sons of good family by birth and conduct. "Through faith" means through faith, through faith in the fruit of action and through faith in the Triple Gem. "From home" means from the house; the meaning is from the state of being a householder. "Homelessness" means going forth. "Of those who have gone forth" means of those who have entered. "Yaṃ" is a reference to the action. Therein this is the construction of terms - "Monks, you have not gone forth driven by kings, nor driven by thieves, nor oppressed by debt, nor overcome by livelihood, but rather having gone forth from home through faith, you have gone forth in my Dispensation. Yet you now would engage in such pointless talk connected with kings. That engaging in such talk - this is indeed not proper for you, not fitting at all."

Having thus rejected what is not proper for those gone forth who have gathered together, now allowing them the proper practice, he said "When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence." Therein, "vo" means "of you." Having looked ahead to the term "to be done," this is the genitive case in the sense of the agent; therefore the meaning is "by you." "Two things to be done" means two things that should be done. "A talk on the Teaching" means a talk not departed from the Teaching of the four truths; the meaning is a teaching of the Teaching that illuminates the round of existence and its cessation. For even the talk on the Teaching reckoned as the ten topics of discussion is merely a portion of that. "Noble" means noble because of bringing exclusively what is beneficial; or noble means pure and highest. "Silence" means not speaking that consists of the development of serenity and insight meditation. Some, however, say "the second meditative absorption is noble silence, because it is the opposite of verbal activity." Others say "the fourth meditative absorption is noble silence." But here the meaning is - "Monks, you who desire seclusion of the body and dwell in empty houses for the purpose of fostering seclusion of the mind, if at some time you gather together, then by you who have thus gathered together, either a talk on the Teaching connected with the impermanence and so on of the aggregates and so on should be set going for the mutual assistance according to the method stated as 'he makes known what has not been heard, or purifies what has been heard,' or one should dwell in meditative absorption attainment for the purpose of mutual non-affliction."

Therein, by the former statement of what is to be done, he shows the means of entering the Dispensation for those who have not yet entered; by the latter, the means of escape from the round of rebirths for those who have entered. Or by the former he urges to lucidity in scriptural learning; by the latter, to lucidity in achievement. Or by the former he explains the first cause for the arising of right view; by the second, the second. For this was said:

"There are these two causes, monks, two conditions for the arising of right view: the utterance of another and wise attention individually."

Or by the former he makes clear the root cause of mundane right view; by the latter, the root cause of supramundane right view - thus by such methods and so on the explanation here should be understood.

"Having understood this matter" means having understood this matter in every respect - that the attainment of meditative absorption and so on is more peaceful and more sublime than the sensual achievement praised by those monks. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of the happiness of the noble abiding.

Therein, "whatever sensual happiness in the world" - the word "world" is used in the sense of activities in such passages as "the world of aggregates, the world of sense bases, the world of elements" and so on.

In such passages and so on, it is used in the sense of space. In such passages as "The Blessed One, surveying the world with the Buddha-eye" and so on, it refers to beings. But here it should be understood as the world of beings and the spatial world. Therefore, in this world below the Brahma world above and beginning from Avīci, whatever happiness accompanied by sensuality that arises by way of defilement sensuality dependent on objective sensual pleasures. "And whatever this divine happiness" means whatever happiness of fine-material attainment of Brahmās and human beings that is existing in heaven and obtainable by way of divine abiding. "Of the happiness of the elimination of craving" means that which, having come to which, craving is eliminated - having made that Nibbāna the object, and by way of the subsiding of craving, the happiness of the fruition attainment that occurs is called the happiness of the elimination of craving; of that happiness of the elimination of craving. "These" is a description with a change of gender; the meaning is "these happinesses." Some, having taken both together under the common term of happiness, read "eta"; for them, the reading should be "kalaṃ nāgghatī."

"A sixteenth" means the completive of sixteen. Here this is the meaning in brief - Beginning with the happiness of a universal monarch, human happiness in the entire human world, the happiness to be experienced by nāgas and so on in the world of nāgas, supaṇṇas, and so on, the sixfold sensual happiness in the heavenly world beginning with the Cātumahārājika gods - which is the sensual happiness arising in the eleven-fold sensual world, and this mundane meditative absorption happiness which, because of having arisen among the fine-material and immaterial gods that constitute divine abidings and in the fine-material and immaterial meditative absorptions, has obtained the name "divine" - even the whole of both of those, having divided the happiness of fruition attainment reckoned as the happiness of the elimination of craving into sixteen parts, from that one part obtained by the factor of sixteen parts, the fraction reckoned as one part is not worth it.

And this explanation of the meaning was stated in terms of the general category of fruition attainment. Since in the Pāḷi text the elimination of craving has come without distinction, even a fraction of the happiness of the first fruition attainment the mundane is not worth. For thus it has been said -

In the Sotāpattisaṃyutta too it was said -

"Although, monks, a wheel-turning monarch, having exercised sovereign lordship over the kingdom of the four continents, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods, and there in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five types of divine sensual pleasure, he indulges himself, yet he is not possessed of four qualities. Then he is not released from hell, not released from the animal realm, not released from the sphere of ghosts, not released from the realm of misery, the unfortunate realm, the nether world. Although, monks, a noble disciple sustains himself on morsels of almsfood and wears patched robes, yet being possessed of four qualities, he is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.

"Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One.' Endowed with unwavering confidence in the Teaching, etc. by the wise.' Endowed with unwavering confidence in the Community, etc. an unsurpassed field of merit for the world.' He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. With these four qualities he is endowed. Whatever, monks, is the acquisition of the four continents, and whatever is the acquisition of the four qualities, the acquisition of the four continents is not worth a sixteenth fraction of the acquisition of the four qualities."

Thus the Blessed One declared that everywhere mundane happiness is surpassed and excelled, while supramundane happiness alone is unsurpassed and excelling.

The commentary on the Second Discourse is completed.

3.

Commentary on the Discourse on the Stick

13. In the third, "boys" means children. "Between Sāvatthī and Jeta's Grove" - the word "antarā" is used in the sense of reason in such passages as "Who could know that difference, except for the Tathāgata" and "People having come together discuss about me and you - what is the reason" and so on. In passages such as "A certain woman, venerable sir, washing a vessel by a flash of lightning, saw me" and so on, it is used in the sense of moment. In passages such as "For one within whom there are no irritations," etc., it is used in the sense of mind. In passages such as "Came to a stop midway," etc., it is used in the sense of middle. In passages such as "But this hot spring, monks, comes through the interval between two great hells" and so on, it is used in the sense of opening. That same word here too should be understood in the sense of opening. Therefore, "in the opening between Sāvatthī and Jeta's Grove" - thus the meaning here should be understood. And here, because of being connected with the word "antarā," the accusative case was used in "between Sāvatthī and Jeta's Grove." In such instances, the grammarians employ only a single word "antarā" as in "he goes between the village and the river"; that word must be connected with the second term also. But here it was stated having already connected it.

"Were striking a snake with a stick" means having followed a hungry black snake that had come out from its hole and was going for food, they beat it with sticks. Now at that time the Blessed One, while going to Sāvatthī for almsfood, having seen on the road those boys striking a snake with a stick, having asked "Why, boys, do you strike this snake with a stick?" and when it was said "Out of fear of being bitten, venerable sir," he aroused a sense of religious urgency thus: "These ones, striking this one thinking 'We shall make happiness for ourselves,' will experience suffering in the place of rebirth. Alas, the cleverness of fraud born of ignorance!" And by that very sense of religious urgency he uttered an inspired utterance. Therefore it was said "Then the Blessed One" and so on.

Therein, "having understood this matter" - some explain it thus: having known this matter, namely "These boys, causing suffering to others for their own happiness, will themselves not obtain happiness in the hereafter." The quest for happiness of others who are badly practised leads to suffering in the future; that of those who are well practised leads certainly to happiness. Therefore, they say that the Teacher uttered this inspired utterance too by the power of pleasure, thinking "Those freed from harming others, absolutely sharers of happiness indeed, are those who follow my exhortation." Yet others say: "Having understood in every respect the danger of the harming of others carried out by those boys, he uttered this inspired utterance which illustrates in succession the danger of harming others and the benefit of compassion towards others."

Therein, "longing for happiness" means absolutely desiring their own happiness, greedy for happiness. "Beings" means living beings. "Whoever hurts with a stick" - here "with a stick" is merely a representative teaching; the meaning is with a stick or with clods, knives, blows of the hand, and so on. Or alternatively, "with a stick" means by punishment. This is what is meant - Whoever hurts, harasses, and causes suffering to all beings longing for happiness - by verbal punishment through the striking of birth and so on, or by bodily punishment through beating, striking, cutting, and so on with the hand, club, knife, and so on, or by financial punishment through the imposition of a hundred or a thousand - by whichever of these punishments he hurts with any punishment whatsoever, seeking happiness for oneself, "after death he does not obtain happiness" means that person, seeking, searching for, and aspiring for his own happiness, after death does not obtain the threefold happiness - human happiness, divine happiness, and the happiness of Nibbāna - in the world beyond; on the contrary, by that punishment he obtains only suffering. This is the meaning.

"After death he obtains happiness" means whoever, endowed with patience, friendliness, and compassion, having reflected "Just as I am one who desires happiness and is averse to suffering, so too are all others," established in spontaneous abstinence and so on, does not hurt or afflict any beings whatsoever by any punishment in the manner stated - that person, in the world beyond, being born as a human being obtains human happiness, being born as a god obtains divine happiness, and transcending both obtains the happiness of Nibbāna. And here, for the purpose of showing that for such a person, because it will inevitably come to be, that happiness is as if present, "obtains" was said. The same method applies to the first verse as well.

The commentary on the Third Discourse is completed.

4.

Commentary on the Discourse on Honour

14. In the fourth, "Now at that time the Blessed One was honoured" means the Blessed One is honoured by honour and so on, which, as the fruit of the special accumulation of merit fulfilled during four incalculable periods plus a hundred thousand cosmic cycles, as if arisen with the endeavour "Beyond this there is no further opportunity for me," kept increasing more and more. For just as a twin great cloud having arisen in all directions produces a great flood, so all the perfections, as if combined together thinking "We shall give result in one individual existence," produced a great flood of material gain and honour for the Blessed One. Thereupon, warriors, brahmins, and others, with hands bearing food, drink, cloth, vehicles, garlands, scents, ointments, and so on, having come, sought the Blessed One - "Where is the Buddha? Where is the Blessed One? Where is the god of gods? Where is the lord of men? Where is the lion among men?" Even having brought requisites with hundreds of carts, not finding space, for a distance of a league all around, they stood with cart-shaft touching cart-shaft and followed along, like the brahmins of Andhakavinda and others. All this should be understood according to the method that has come in the chapter and in those various discourses. And just as for the Blessed One, so too for the community of monks. For this was said:

"As far as, Cunda, any monastic communities or groups have now arisen in the world, I do not, Cunda, perceive any other single community that has attained such heights of material gain and fame, just as, Cunda, the community of monks."

This material gain and honour that had arisen for the Blessed One and the community of monks, having become one, was immeasurable, like the flood of water of two great rivers. Therefore it was said - "Now at that time the Blessed One was honoured etc. requisites, the community of monks too was honoured etc. requisites."

But the sectarians, formerly not honoured and not respected due to not having made merit and due to wrong practice, and with the arising of a Buddha in particular, their splendour having failed, like fireflies at sunrise, were without lustre, without power, their material gain and honour destroyed. They, not enduring such material gain and honour of the Blessed One and the Community, overcome by jealousy, thinking "Thus we shall drive these away by striking them with harsh speech," belching forth the vomit of envy, went about here and there reviling and abusing monks. Therefore it was said - "But the heterodox wandering ascetics were not honoured etc. requisites. Then those heterodox wandering ascetics, not enduring the honour shown to the Blessed One and to the community of monks, having seen monks in the village and in the forest, revile, abuse, irritate, and harass them with vulgar and harsh speech."

Therein, "with vulgar" means with those unsuitable for an assembly, inappropriate to be spoken in an assembly, in a gathering of good people; the meaning is "with gross words." "With harsh" means with hard, cutting-to-the-quick words. "Revile" means they jeer at them with the grounds for reviling such as birth and so on. "Abuse" means they threaten them, arousing fear by way of quarrelling. "Irritate" means they produce anger in another by way of intimidation, just as anger arises in another. "Harass" means they vex, they cause discomfort in various ways.

But how did these carry out reviling and so on against the Blessed One and the community of monks, who are pleasing on all sides? With minds impaired due to the loss of their material gain and honour from the arising of the Blessed One, as if digging the earth and stumbling, as if producing a wound on a flawless lapis lazuli gem, having persuaded a female wandering ascetic named Sundarī, and through her having raised up dispraise of the Teacher and the monks, they carried out reviling and so on. But this story of Sundarī will come later in the Pāḷi text itself in the Sundarī Sutta; therefore what should be said here, we shall explain right there.

The monks, having approached the presence of the Blessed One, reported that occurrence to him. Therefore it was said - "Then several monks approached the Blessed One etc. harass them." The meaning of that has already been stated.

"Having understood this matter" means having understood in every respect this wrong conduct of the sectarians overcome by jealousy. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of the state of equanimity (tādibhāva) in the face of the hostility done by them and the support done by others with confident minds.

Therein, "in village or forest, touched by pleasure and pain" means touched by pleasure and pain in the village or in the forest or wherever anywhere, experiencing pleasure and pain, or endowed with their conditions. "Do not attribute it to oneself nor to another" means do not attribute that pleasure and pain either to oneself or to another, thinking "I am happy, I am afflicted, my happiness, my suffering, this pleasure and pain of mine has been produced by another." Why? Because there is nothing here in the fivefold group of aggregates that is fit to be regarded as 'I' or as 'mine' or as 'another' or as 'another's'; rather, activities alone, having arisen according to their conditions, break up moment by moment. And here the mention of pleasure and pain is a heading of the Teaching; the meaning should be understood by way of all worldly adversities as well. Thus the Blessed One made clear the fourfold emptiness: "I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine."

Now he shows the reason for not attributing it to oneself or to another: "Contacts touch dependent on clinging." These contacts, namely those experienced as pleasant and those experienced as unpleasant, dependent on clinging, which is termed the fivefold group of aggregates, when that exists, touch their respective domains; they simply occur therein. For neither-unpleasant-nor-pleasant feeling, due to its peaceful intrinsic nature, is included under pleasure itself; thus this explanation of the meaning was made by way of twofold contact only.

But to show how those contacts do not touch, "without clinging, by what would contacts touch?" was said. For when the clinging of the aggregates is altogether absent, for what reason would those contacts touch? That reason does not exist. If indeed you do not wish for the pleasure and pain arising by way of reviling and so on, you should make your exertion towards the state of being altogether without clinging - thus he concluded the verse with the Nibbāna element without residue of clinging. Thus by this inspired utterance, the round of rebirths and the end of the round of rebirths have been spoken of.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Discourse on the Lay Follower

15. In the fifth, "from Icchānaṅgala" means Icchānaṅgala is a brahmin village named Icchānaṅgala among the Kosalans; one who is a resident of that place, or who was born there, is called "from Icchānaṅgala." "Lay follower" means a lay follower because of having declared the state of being a lay follower in the presence of the Blessed One by the three goings for refuge; one who observes the five training rules, one devoted to the Buddha, one devoted to the Teaching, one devoted to the Community. "On some business" means by some task to be done, such as withdrawing and clearing and so on. "Having finished" means having completed. It is said that this lay follower formerly used to frequently approach and attend upon the Blessed One; for some time, due to having much to do, he was unable to attain an audience with the Teacher. Therefore the Blessed One said - "It has been a long time, lay follower, since you made this occasion, that is to say, for coming here."

Therein, "cirassaṃ" means after a long time. "Pariyāya" means a turn. "Yadidaṃ" is an indeclinable particle; its meaning is "which is this." This is what is meant - This turn which was made today for coming here to my presence, he made this after a long time, having delayed. "Long since" means "long since I"; the connection is "I have wished to approach from a long time ago." "With various" means with some and some. Or alternatively, "with various" means with these or those. Therein, he shows respect. For one who has faith in the Teacher, there is no regard elsewhere as there is in seeing the Teacher and hearing the Teaching. "With duties to be done" - here, what must necessarily be done is a "duty" (kicca); the other is "what is to be done" (karaṇīya). Or, what is to be done first is a "duty" (kicca); what is to be done afterwards is "what is to be done" (karaṇīya). Or, what is small is a "duty" (kicca); what is great is "what is to be done" (karaṇīya). "Occupied" means zealous. "Thus I" means the intention is: thus, in this manner, I was not able to approach; not out of disrespect.

"Having understood this matter" means having understood this matter in every respect - that when the arising of a Buddha is rare and the obtaining of human existence is rare, for beings, due to the state of having possessions, being engaged in duties, there is an obstacle to wholesome action; not so for one who owns nothing. "This inspired utterance" means he uttered this inspired utterance which is itself the illumination of that very matter.

Therein, "happy indeed for one who has nothing" means for whatever person not even a single thing among matter and so on exists, does not exist, is not found, in the state of being possessed through craving as "this is mine" - happy indeed for that person; the meaning is "oh, what happiness indeed!" "Na hosī" is also a reading; its meaning should be understood in terms of the past tense. Some, however, explain the meaning of the phrase "has nothing" as "for whom there is no possession of lust and so on"; that is not good, because the teaching has come by way of the subject of possession. "Possession of lust and so on" - since even what is to be possessed is included in the classification, what was said would indeed be fitting. Or alternatively, for whatever person not even a little possession, an impediment that has arisen, exists due to the very absence of the possession of lust and so on - that state of owning nothing for him, because of being a condition for happiness, is happiness indeed; the meaning is "oh, what happiness!" But if one asks "for whom is there no possession?" - he said "for one who has discerned phenomena, very learned." Whoever, through the four path-reckonings, by the accomplishment of the sixteen functions, is one who has discerned phenomena, one who has fulfilled his task; precisely because of that, through the great learning of penetration, is very learned - for him.

Thus the Blessed One, having shown the benefit in the state of owning nothing, in order to show the danger in the state of having possessions, said beginning with "See one with possessions." Its meaning is - "See" means one with possessions due to the existence of possessions such as lust and so on and material possessions, and precisely because of having possessions, being afflicted, falling into vexation, by way of duties to be done on account of the quest for and safeguarding of sensual pleasures both unobtained and obtained, and by way of grasping as "I" and "mine" - the Teacher, having attained spiritual urgency, addresses his own mind. "A person bound to people by nature" means being oneself one person, having become one whose nature is bondage to another person through the influence of craving as "I am his, this is mine," one is afflicted, falls into vexation. "Paṭibaddhacitto" is also a reading. And this meaning -

Should be explained by discourse passages beginning with these.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Discourse on the Pregnant Woman

16. In the sixth, "of a certain wandering ascetic" means of one wandering ascetic who was a householder. "Young" means a young woman. "Maiden" is the conventional expression for a brahmin's daughter. "Wife" means spouse. "Pregnant" means a woman with a conceived being. "Near to giving birth" - the connection is: the time of giving birth has arrived, being today or tomorrow. He, it is said, was of brahmin birth, established together with his wife at a hermitage for debating; therefore they address him together with his wife by the conventional expression for a wandering ascetic. But his wife, because of his being of brahmin birth, addresses him as "brahmin." "Oil" means sesame oil. And here, using oil as the heading, whatever is to be desired for the purpose of remedying the suffering of childbirth for one who has given birth, she commands him to bring all that - ghee, salt, and so on. "Which will be for me when I have given birth" means which oil and so on will be of help to me when I have given birth, when the embryo has come out. "Paribbājikāya" is also a reading. "From where" means from what place; the intention is: the place from which I might bring oil and so on, whether from a relatives' family or a friends' family, that place does not exist for me. "I bring oil" is stated using the present tense due to the proximity of the present; the meaning is "I shall bring oil." "To an ascetic or to a brahmin or of ghee or of oil" - and the word "or" has the meaning of conjunction, as in "from fire or from water or from the breaking of alliance" and so on. "Of ghee or of oil" is the genitive case used in the reflexive sense; the meaning is that ghee and oil are given to drink, to consume, as much as one likes. Others, however, say "'of ghee or of oil' is the genitive case in the sense of a part-whole relationship. For a part of the aggregate of ghee and oil is here denoted by the word 'as much as one likes.'" "Not to take away" means it is not given to take outside by vessel or by hand. "Having vomited it up" means having vomited; the connection is "what if I were to give." For thus it occurred to him: "I shall go to the king's storehouse, having drunk oil up to the throat, having come home at that very moment, having vomited what was drunk into one vessel, having placed it on the oven, I shall cook it; whatever is mixed with bile, phlegm and so on, that will be burnt away by the fire; but having taken the oil, I shall bring it to this female wandering ascetic for her needs."

"To bring up" means to expel upwards by means of vomiting. "Nor down" means he is not able to expel downwards by means of purging. For he, having drunk thinking "what is drunk in excess will come out from the mouth by itself," when it did not come out due to the stomach not being empty, not knowing or not obtaining the method of vomiting and purging, was simply touched by painful feelings and rolled about and writhed. "Painful" means causing suffering. "Sharp" means intense or piercing. "Harsh" means hard. "Bitter" means severe due to the exceedingly undesirable nature. "Rolled about" means without lying down in one and the same place, dragging his own body here and there, he rolled about. "Writhed" means even while lying down in one spot, throwing his limbs and minor limbs about on all sides, he turned; or turning forwards, he rolled about; turning all around, he writhed.

"Having understood this matter" means having known this matter in every respect - "for one with possessions, this arising of suffering is caused by use without reflection, but for one who owns nothing, this does not exist at all" - and he uttered this inspired utterance for the purpose of making that meaning clear.

Therein, "happy indeed" means happy indeed are the good persons. But who are they? Those who own nothing, those who own nothing by the absence of the possession of lust and so on and the possession of material things - and for whom is there no possession? He said - "For people who have attained the highest knowledge own nothing" - those who have gone to, have attained, the knowledge reckoned as noble path knowledge, or those who have gone to Nibbāna by that knowledge - thus "those who have attained the highest knowledge"; those noble persons, individuals who have eliminated the mental corruptions, are called "those who own nothing" because the possessions of lust and so on without remainder have been utterly cut off by the highest path. For when the possession of lust and so on is absent, whence is the origination of the possession of material things? Thus, having praised the Worthy Ones by the first part of the verse, censuring the blind worldlings by the latter part, he said beginning with "See one with possessions." That is just the meaning stated in the preceding discourse. Thus by this verse too, the round of rebirths and the end of the round of rebirths have been spoken of.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Discourse on the Only Son

17. In the seventh, "only son" means one son, and he is an only son in the sense of being worthy of compassion, dear in the sense of being worthy of affection, agreeable in the sense of gladdening the mind. Or dear in the sense of being beautiful to behold through the achievement of bodily beauty, agreeable through the achievement of morality and good conduct, through being of good character. It destroys beings, it consumes them - thus "time" means death. One who has reached that, who has attained it, is "deceased"; or one who has been made by time, by death, destroyed, gone to disappearance - thus "deceased"; the meaning is "dead."

"Several lay followers" means many lay followers dwelling in Sāvatthī, sharing in the sorrow of the lay follower whose son had died, having gone behind as far as the cremation ground, having had done what was to be done for the dead body, having returned, just as they were clothed, having entered the water, having bathed their heads, having wrung out their garments, without drying them in the sun, having put on one as a lower garment, having made one as an upper robe, having placed the lay follower in front, thinking "We shall hear the Teaching that dispels sorrow in the presence of the Teacher," they approached the Blessed One. Therefore it was said "with wet hair" and so on.

Therein, "with wet clothes" means clothes moistened with water. "During the day" means during the daytime of the day, the meaning is at midday time. Since Tathāgatas, even knowing, ask; even knowing, do not ask. Having understood the time, they ask; having understood the time, they do not ask; therefore the Blessed One, already knowing, asking for the purpose of bringing up the discussion, said beginning with "Why indeed are you, lay followers?" Its meaning is - You, lay followers, on other days, coming to my presence, come in the evening with sun-dried clean clothes; but today you have come here with wet clothes and wet hair at the time when midday stands still - what is the reason for that? "Therefore we" means because of that mental anguish born of separation from the son, being overcome by powerful sorrow, being in such a state, we are approaching here.

"Having understood this matter" means sorrow, suffering, displeasure and so on arise from dear objects; when there is no dear object, these do not exist at all - having known this matter in every respect, he uttered this inspired utterance for the purpose of making that meaning clear.

Therein, "bound by gratification in dear forms" means bound, with minds attached, by the gratification of pleasant feeling in the aggregates of matter and so on which are of a dear nature. "Gadhitāse" indeed has the meaning of just "gadhitā" (bound). Or "se" is merely a particle. "Dear forms" are the eye and so on, and sons, wives and so on. For this was said: "And what in the world has a dear nature and a pleasant nature? The eye in the world etc. craving for mental objects in the world has a dear nature and a pleasant nature."

Therefore the meaning is greedy, infatuated, become guilty through gratification in those dear forms. But who are those bound by gratification in dear forms? He shows them by "groups of gods and many humans" - the many groups of gods beginning with the Cātumahārājika and the many humans beginning with those of Jambudīpa and so on. "Afflicted with misery" means afflicted with bodily and mental suffering. "Subject to loss" means declined from the achievement of youth, health and so on through the failure of ageing, disease and so on. The meaning should be understood among gods and humans according to what is obtained by each. Or alternatively, although suffering, ageing and disease do not arise for gods who are endowed with exclusively pleasant happiness, yet because of the nature of not having transcended them, they too are called "afflicted with misery" and "subject to loss." Or for them too, the origination of suffering and so on should be understood by way of the arising of the premonitory signs, concealed ageing, and mental illness. "They come under the control of the King of Death" means because craving whose domain is dear objects has not been abandoned, because of entering the womb again and again, because of the sovereignty of the three elements, they come right into the hand, the control, of death which is termed the King of Death.

Having shown the round of rebirths to this extent, now by "those who indeed by day" and so on, he shows the end of the round of rebirths. Therein, "those who indeed by day and by night are diligent" means by the method stated beginning with "during the day by walking and sitting purifies the mind of obstructive mental states," during the daytime and the night-time they are firmly diligent and fulfil the practice of diligence. "Give up dear forms" means having aroused zeal in the meditation on the four truths as a meditation subject, through the attainment of the noble path, they give up dear forms - the dear objects beginning with the eye which are of a dear nature - by the abandoning of desire and lust bound to them. "They indeed dig up the root of misery, Death's bait, so hard to overcome" means those noble persons dig up that which is the root of misery, the suffering of the round of rebirths; bait because it is to be touched by Death, by death; hard to overcome because of the inability of any ascetics and brahmins outside of this to turn back from it; they dig up craving together with ignorance with the spade of noble path knowledge, uprooting it completely without leaving even a trifle remaining. And this meaning -

Should be expanded by discourse passages beginning with these.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Discourse on Suppavāsā

18. In the eighth, "at Kuṇḍikā" means in the city of the Koliyans so named. "In the Kuṇḍadhāna grove" means in the grove known as Kuṇḍadhāna, not far from that city.

Formerly, it is said, a demon named Kuṇḍa made his dwelling in that jungle thicket, and since he was pleased by oblations mixed with kuṇḍadhāna, they thus presented offerings to him there; on account of that, this jungle thicket became known simply as "the Kuṇḍadhāna grove." Not far from that there was a chief village, and because it too was established in the place where that demon's authority operated, and because it was protected by him, it was called "Kuṇḍikā." At a later time the Koliyan kings built a city there, and that too, by the former conventional expression, is called simply "Kuṇḍikā." And in that jungle thicket the Koliyan kings established a monastery for the dwelling of the Blessed One and the community of monks, and that too became known simply as "the Kuṇḍadhāna grove." Then the Blessed One, while wandering on a journey through the country, in due course having reached that monastery, dwelt there. Therefore it was said - "On one occasion the Blessed One was dwelling at Kuṇḍikā in the Kuṇḍadhāna grove."

"Suppavāsā" is the name of that female lay follower. "The Koliyan daughter" means a Koliyan king's daughter. For she was the Blessed One's chief female attendant, a stream-enterer, a noble female disciple, established in the foremost position among female disciples who are givers of superior things. For whatever solid food, soft food, or medicine suitable for the Blessed One that did not need to be arranged by others, all that she herself, having considered it with her own wisdom, having carefully prepared it, presented. And daily she gave eight hundred meals for the Community and individual meals. Whatever monk or nun entered that family for almsfood did not go away empty-handed. Thus she was generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. In her womb, a Bodhisatta destined for discipleship, who had formed aspirations under former Buddhas, a being in his last existence, took conception. She carried that embryo in her womb for seven years due to some evil deed, and for a week she had an obstructed womb. Therefore it was said - "She has been carrying an embryo for seven years, for a week with an obstructed womb."

Therein, "seven years" means seven years; and this is an accusative expression in the sense of absolute connection. "Carries an embryo" means she bears an embryo; the meaning is she is pregnant. "For a week with an obstructed womb" means for seven days with a disordered womb. For when a fully matured embryo is proceeding well, at the time of delivery, having been shaken and turned around by kamma-born winds, it becomes feet upward and head downward, facing the mouth of the womb; thus, not stuck anywhere, it comes forth outside. But when it goes wrong, by way of turning in the opposite direction, having blocked the birth passage, it lies across; or the birth passage itself closes up; that embryo, being turned again and again there by kamma-born winds, disordered, is called "an obstructed womb." For her too, it was thus for seven days; therefore it was said "for a week with an obstructed womb."

And this embryo was the Elder Sīvali. How did the suffering of dwelling in the womb for seven years, the attainment of the state of an obstructed womb for a week, and such experience of suffering arise even for his mother, a stream-enterer, a noble female disciple? It is said - In the past, when a Kāsi king was exercising kingship in Bārāṇasī, a certain king of Kosala, having come with a great army, having seized Bārāṇasī, having killed that king, made his queen-consort his own queen-consort. But the son of the king of Bārāṇasī, at the time of his father's death, having fled through the sluice gate, having gathered together his own relatives, friends, and kinsmen, having gradually assembled an army, having come to Bārāṇasī, having set up a great camp not far away, sent a letter to that king: "Either give the kingdom or give battle." The prince's mother, having heard the message, sent a letter: "There is no need for battle; having cut off movement in all directions, let him surround the city of Bārāṇasī; then, exhausted by the depletion of firewood, water, and food, the people in the city, without any battle, having seized the king, will hand him over." He, having heard his mother's message, guarding the four great gates, besieged the city for seven years; the people in the city, having gone out through the small gates, brought firewood and water, and performed all their tasks.

Then the prince's mother, having heard that news, sent a secret message to her son saying "My son is a fool, he does not know the means. Go and tell him 'Let him block the small gates and besiege the city.'" He, having heard his mother's message, did so for seven days. The citizens, being unable to go outside, on the seventh day, having taken that king's head, gave it to the prince. The prince, having entered the city, seized the kingship. He, at that time, as an outcome of the action of besieging the city for seven years, now dwelt for seven years in the pot of blood termed the mother's womb; and from the remainder, by the besieging of the city for a week, he underwent the state of an obstructed womb for a week. But in the Jātaka Commentary it is said: "As an outcome of the action of having besieged the city for seven days, having dwelt for seven years in the pot of blood, he underwent the state of an obstructed womb for a week." But that he made an aspiration at the feet of the perfectly Self-awakened One Padumuttara, having given a great gift, saying "May I become the foremost of obtainers," and that he made an aspiration in the time of the Blessed One Vipassī, having given together with the citizens jaggery and curds worth a thousand - by the power of that, he became the foremost of obtainers. Suppavāsā too, because of having sent the message "Besiege the city and seize it, dear son," carried the embryo in her womb for seven years and became one with an obstructed womb for a week. Thus those mother and son experienced such suffering in accordance with their own action.

"With three thoughts" means with three right thoughts connected with the recollection of the qualities of the Triple Gem. "Endures" means she bears the suffering arisen through the state of having an obstructed womb. For she, recollecting the state of being a Self-awakened One of the Blessed One, the good practice of the noble Community, and the state of Nibbāna being an escape from suffering, endures by overcoming her own arising suffering through mere inattention to it. Therefore it was said "endures with three thoughts."

"The Blessed One is indeed a perfectly Self-awakened One" and so on is a showing of the mode of occurrence of those thoughts. Its meaning is - He who, for reasons such as being fortunate and so on, is the Blessed One, the Lord of the World, who rightly, without distortion, by himself, on his own, has indeed awakened to all phenomena - oh indeed! - that Blessed One teaches the Teaching for the abandoning, for the absolute cessation through non-arising, of such suffering of the round of rebirths as is now being experienced by me and of all other suffering of such a kind; he teaches the undistorted Teaching. For the accomplishment of the Teacher's perfect Self-awakening is through the teaching of the undistorted Teaching. The assembly of eight noble persons who obtained the name "Community of disciples" because of being born at the end of hearing the Teaching of that Blessed One of the aforesaid qualities, and because of being united by the similarity of morality and view - is indeed well practised, oh indeed, rightly practised - that noble Community which has entered upon the practice of non-return for the abandoning, for the cessation through non-arising, of such suffering of the round of rebirths as this. Very happy indeed, oh indeed, well happy is Nibbāna, free from all that is conditioned, in which Nibbāna such suffering of the round of rebirths is not found. And here, even those who are practising are said to be "practised" because of the irreversible nature of the practice. Or alternatively, the word "practised" should be understood as having a present tense meaning, like the word "arisen." Therefore he said "practising for the realisation of the fruition of stream-entry."

"Husband" means her own husband, the Koliyan prince. "Addressed" means she spoke. "In my name pay respect with your head at the Blessed One's feet" means: with my words, pay respect with your head to the Blessed One's feet adorned with the marks of wheels, possessing the splendour of blossoming lotuses; pay homage with the highest limb - this is the meaning. Regarding "free from illness" and so on: "illness" is called disagreeable feeling, which, having arisen even in one part of the body, seizes the entire body as if binding it with an iron band. "Affliction" means a disease that makes life difficult. Or alternatively, a disease that can be endured is affliction; the other is illness. Or a minor disease is affliction; a powerful one is illness. Some, however, say "illness is internally originated; affliction is externally originated." He says that he asks about the absence of both of those. For one who is sick, rising is indeed heavy, and there is no strength in the body; therefore, he says that he asks about lightness of rising of the body, which is termed easy turning about due to being free from sickness, and about bodily strength. "Dwelling in comfort" means: he says that he asks about pleasant abiding in the four postures termed standing, sitting, walking, and lying down. Then, showing the manner in which she should ask, she said beginning with "Suppavāsā, venerable sir." "And say thus" illustrates the manner of what is now to be said.

"Supreme" is the acceptance of the statement. By that he shows "Good, dear lady, I shall proceed just as stated." "The Koliyan's son" means Suppavāsā's husband, a Koliyan prince. "May she be happy" - the Teacher, the foremost worthy of offerings in the world including its gods, having received the homage sent by Suppavāsā, immediately after that, having made known in general terms the wish for happiness that was the Buddha's habitual practice indicative of his abiding in loving-kindness, then showing the wish for happiness by way of rejecting the arising of suffering rooted in the failure of the womb for her and her son, he said "May she be happy, etc. healthy, may she give birth to a healthy son."

"Together with the words" means together with the very words of the Blessed One. At whatever time the Blessed One spoke thus, at that very time that action too went to utter exhaustion. Having surveyed the exhausted state of that, the Teacher spoke thus. But others say - if the Teacher had not declared thus, for some time further that suffering would have pursued her. But since it was said by the Blessed One "May she be happy, healthy, and give birth to a healthy son," therefore at the very time of that utterance, that embryo, having abandoned its obstructed state, came out easily, and thus there was well-being for both mother and child. For the power of the Buddhas is incomprehensible. Just as indeed for Paṭācārā, having reached madness through sorrow arisen from separation from the dear -

Having said this and wandering about just as she was born, immediately after the Blessed One's words "Regain mindfulness, sister," the madness was appeased. Likewise, the female lay follower Suppiyā too, being unable to rise because of the great wound made by herself on her own thigh, lying on the back of her bed, immediately after the words "Let him come and pay homage to me," when the wound became normal, having gone by herself, paid homage to the Blessed One - such stories and so on should be cited here.

"Yes, venerable sir" - venerable sir, just as the Blessed One, wishing for the state of health of the mother together with her son, said - "May she be happy, healthy, and give birth to a healthy son" - that is just so. For never is there any alteration of the word of the Buddhas, the Blessed Ones - this is the intention. Some, however, say "may it be so"; others, bringing in the meaning of the word "may it be," explain it. "Having delighted in" means having rejoiced by way of facing towards, from the obtaining of joy and happiness, regarding that statement being spoken by the Blessed One with a divine voice as sweet as the call of the Indian cuckoo. "Having given thanks" means having produced gladness even afterwards, or having delighted in with the mind and having given thanks by speech, or having delighted in by the excellence of the words and having given thanks by the excellence of the meaning. "Returned to his own house" means he went back to his own house. But those who read "yena sakaṃ ghara," for them, even though the word "tena" is already implied from the correlative relationship of the words "ya" and "ta," nevertheless the remainder of the reading "having returned" must be connected.

"Vijāta" means born, delivered - this is the meaning. "Wonderful" means that which does not occur constantly, like a blind man's climbing of a mountain - this is wonderful. This is the method according to the word. But in the commentaries it is said "that which is fitting for snapping the fingers is wonderful"; the meaning is fitting to snap the fingers. "Vata" is an exclamation of wonder; the meaning is "oh, how wonderful!" "Bho" is a form of address in accordance with the Teaching. "What has not come to be before has come to be" is "marvellous."

"Of the 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. What is meant? By whatever resolution those Blessed Ones came, by that very same resolution endowed with eight qualities, this Blessed One too came. And just as those Blessed Ones, having fulfilled the perfection of giving, the perfections of morality, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity - these ten perfections, ten secondary perfections, and ten ultimate perfections - thus having fulfilled thirty perfections, having relinquished the five great relinquishments, 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 this Blessed One too came. And just as those Blessed Ones the four establishments of mindfulness, etc. having developed and cultivated the noble eightfold path, came; in the same way this Blessed One too came. 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 those Blessed Ones, just born, having stood firmly on even feet on the earth, facing north, went with seven strides, while a white parasol was being held aloft, surveyed all directions, and spoke a bold speech proclaiming their own state of being the eldest and best in the world, and that going of theirs was true, unerring, by being an advanced sign of many specific attainments; 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. Thus "gone thus" means Tathāgata.

Or just as those Blessed Ones, 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; having shattered ignorance through knowledge; having dispelled discontent through gladness; having abandoned each respective opponent through the eight attainments, the eighteen great insights, and the four noble paths, went forth; thus this Blessed One too went. 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, 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 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 - thus of the five aggregates, of the twelve sense bases, of the eighteen elements, of the twenty-two faculties, of the four truths, of the twelve-linked mode of dependent conditions, of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, of the noble eightfold path, of the seven purifications, of Nibbāna grounded upon the Deathless - thus whatever characteristic of intrinsic nature and function of each respective phenomenon, that true, unerring, not otherwise characteristic he has arrived at 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 the Tathāgata.

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, 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, he is the Tathāgata. For here the word "gata" has the meaning of "fully awakened to." 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? 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 the Blessed One 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 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 fully awakened to the unsurpassed perfect enlightenment, and on the night when he attained final Nibbāna through the Nibbāna element without residue of clinging, in the intervening period of forty-five years, whatever was spoken and talked by the Blessed One - discourses, mixed prose and verse, and so on - all that is pure, complete, crushing lust, vanity, and so on, uniform, true, 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 "speech." Thus he is a Tathāgata by virtue of true speaking.

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

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? Because, 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, by liberation, and by the knowledge and vision of liberation; there is no balance or measure of him; rather he is unequalled, immeasurable, unsurpassed, the god of gods, a Sakka above Sakkas, a Brahmā above Brahmās, the highest of all beings; therefore he is a Tathāgata. Therefore he said -

"In the world with its 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'."

Herein this is the derivation of the term - Like a medicine, it is a medicine - both the beauty of instruction and the accumulation of merit. By that, he of great might, like a physician with a divine medicine against snakes, overcomes all proponents of other doctrines and the world including the gods. Thus, in the overcoming of the entire world, his medicine is actual, unerring, not distorted, just as stated - 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. 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 truly gone, having practised the practice leading to the cessation of the world. For this 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'."

Also for eight other reasons the Blessed One is a Tathāgata - He is a Tathāgata as one who has come to truth; he is a Tathāgata as one who has gone to truth; he is a Tathāgata as one who has come to the true; he is a Tathāgata as one who has gone truly; he is a Tathāgata as one of such a kind; he is a Tathāgata as one who has thus proceeded; he is a Tathāgata as one who has not gone by the true; he is a Tathāgata by the state of having thus gone.

How is he a Tathāgata as one who has come to truth? That which by the Blessed One, when he was Sumedha, at the feet of Dīpaṅkara, the One Possessed of the Ten Powers -

While thus fulfilling the resolution endowed with eight factors as stated, the great declaration was set forth: "Having crossed over, I shall help the world with its gods to cross over; being liberated, I shall liberate; being tamed, I shall tame; being at peace, I shall bring peace; being comforted, I shall comfort; having attained final Nibbāna, I shall lead others to final Nibbāna; being awakened, I shall awaken others." For this was said:

Now, without breaking that great declaration, which was the cause for the investigation, reviewing, and undertaking of the entire collection of qualities that make a Buddha, the Leader of the World, since for four incalculable aeons plus a hundred thousand great cosmic cycles he carefully, continuously, and without remainder fulfilled the thirty perfections beginning with the perfection of giving, relinquished the five great relinquishments beginning with the relinquishment of limbs, developed the four determinations beginning with the determination of truth, accumulated the requisites of merit and knowledge, elevated the preliminary exertion, the preliminary conduct, the proclamation of the Teaching, the conduct for the welfare of relatives, and so on, brought the conduct of higher intelligence to the supreme summit, and fully awakened to the unsurpassed perfect enlightenment - therefore that very great declaration of his is true, unerring, not otherwise; there is not even a hair-tip's worth of falsehood in it. For thus Dīpaṅkara the Possessor of the Ten Powers, Koṇḍañña, Maṅgala, etc. the Blessed One Kassapa - these twenty-four Perfectly Self-awakened Ones, having arisen in succession, gave the declaration "He will become a Buddha." Thus, having received a declaration in the presence of twenty-four Buddhas, having obtained the very benefits that are to be obtained by Bodhisattas who have made their resolution, he came - thus by that aforesaid great declaration, by that truth, he came to the state of full enlightenment, he attained it - thus he is a Tathāgata. Thus he is a Tathāgata as one who has come to truth.

How is he a Tathāgata as one who has gone to truth? By that great compassion, the Lord of the World, having seen the order of beings beset by great suffering and confinement, with a mind inspired thinking "For them there is no other refuge whatsoever; I myself, bowing down, being liberated from the suffering of wandering in the round of rebirths, shall liberate them," made the great resolution. And having made it, in accordance with his aspiration, engaged in zeal for accomplishing the welfare of the entire world, heedless of his own body and life, practising the extremely difficult austere conduct that produces terror in the minds of others by the mere coming within earshot, in such a way that the practice for the great enlightenment was not conducive to decline, nor conducive to defilement, nor conducive to mere duration, but rather was ever progressively conducive to distinction alone - thus practising, he gradually accomplished all the requisites of enlightenment without remainder and attained the highest enlightenment. And thereafter too, with a mind urged by that very great compassion, having abandoned the delight in solitude and the supreme peaceful happiness of deliverance, not counting the various forms of honour and dishonour produced by them in the world abounding with foolish people, he completed the entire duty of a Buddha without remainder through the training of those amenable to training. Therein, the manner of the Blessed One's great compassion entering towards beings will become clear later. And just as the great compassion of the Lord of the World who has become a Buddha towards beings, so too when he was a Bodhisatta at the time of the great resolution and so on - everywhere and always, by being of one and the same nature, it is true, unerring, not otherwise. Therefore, in all three stages, by that true great compassion of equal flavour towards all beings, he has gone, he has practised for the welfare of the entire world - thus he is a Tathāgata. Thus he is a Tathāgata as one who has gone to truth.

How is he a Tathāgata as one who has come to the true? "The true" means the four noble path knowledges. For those, through the eradication of the side of defilement that obstructs the understanding of the actual intrinsic nature of the four noble truths - which encompass all phenomena to be known, which are the cause of both occurrence and cessation - namely, "This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the practice leading to the cessation of suffering," with suffering having the meaning of oppression, the meaning of conditioned, the meaning of torment, the meaning of change; the origin having the meaning of accumulation, the meaning of source, the meaning of bondage, the meaning of impediment; cessation having the meaning of escape, the meaning of seclusion, the meaning of unconditioned, the meaning of deathlessness; the path having the meaning of deliverance, the meaning of cause, the meaning of seeing, the meaning of authority, and so on, and their respective divisions - through the functioning in an undistorted manner reckoned as the full realization of non-confusion therein, which was obtained thereby, because of not deceiving regarding the intrinsic nature, individual essence, and characteristic of phenomena, they are true, unerring, not otherwise. Those the Blessed One, not to be led by another, by himself alone came to, attained. Therefore, he is a Tathāgata as one who has come to the true.

And just as the path knowledges, so too the Blessed One's knowledges unobstructed in the three times, the four analytical knowledges, the four grounds of self-confidence knowledges, the five destination-distinguishing knowledges, the six kinds of knowledge not shared with others, the seven factor of enlightenment elucidation knowledges, the eight path factor elucidation knowledges, the nine progressive abiding attainment knowledges, and the ten power knowledges should be understood as being of that same true nature.

Herein is the elucidation: For whatever is to be known regarding the aggregates, sense bases, and elements of immeasurable beings in immeasurable world systems, divided into distinctions such as inferior and so on, in the past - their intrinsic nature, function, and so on, their particular conditions and so on, their names and clans connected with the aggregates and so on. And regarding material phenomena not bound to the sense faculties, even in places that are extremely subtle, concealed, and remote, whatever distinction of colour, shape, odour, flavour, touch, and so on of those conditionally arisen together with the respective particular conditions - there, everywhere, as if directly perceiving an emblic myrobalan placed on the palm of the hand, the Blessed One's knowledge proceeds unobstructed; likewise regarding the future and the present - these are called the knowledges unobstructed in the three times. As he said -

"Regarding the past, the Buddha, the Blessed One's knowledge is unobstructed; regarding the future, the Buddha, the Blessed One's knowledge is unobstructed; regarding the present, the Buddha, the Blessed One's knowledge is unobstructed."

And moreover, those, because of not deceiving regarding the intrinsic nature, individual essence, and characteristic of phenomena in each and every case, are true, unerring, not otherwise; those the Blessed One attained through self-born knowledge. Thus too he is a Tathāgata as one who has come to the true.

Likewise, the analytical knowledge of meaning, the analytical knowledge of phenomena, the analytical knowledge of language, the analytical knowledge of discernment - these are the four analytical knowledges. Therein, the knowledge that has gone into the varieties of meaning, capable of discerning, elucidating, and defining the varieties of meaning, is the analytical knowledge of meaning. The knowledge that has gone into the varieties of phenomena, capable of discerning, elucidating, and defining the varieties of phenomena, is the analytical knowledge of phenomena. The knowledge that has gone into the varieties in the expression of language, capable of discerning, elucidating, and defining the varieties of language, is the analytical knowledge of language. The knowledge that has gone into the varieties of discernment, capable of discerning, elucidating, and defining the varieties of discernment, is the analytical knowledge of discernment. For this was said:

"Knowledge regarding meaning is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment."

And here, in brief, by following the cause, because of being worthy of reverence and because of being attainable, the fruit of the cause is called meaning. But in detail, whatever is conditionally arisen, Nibbāna, the meaning of what is said, result, and functional - these five phenomena are meaning. For one who reviews that meaning, the knowledge that has reached the varieties in that meaning is analytical knowledge of meaning. "Phenomenon" means, in brief, condition. For because it arranges, sets going, and causes to reach this and that meaning, therefore it is called "phenomenon." But in detail, whatever cause that produces a fruit, the noble path, what is said, wholesome, and unwholesome - these five phenomena are phenomenon. For one who reviews that phenomenon, the knowledge that has reached the varieties in that phenomenon is analytical knowledge of phenomena. And this too was said -

"Knowledge of suffering is analytical knowledge of meaning, knowledge of the origin of suffering is analytical knowledge of phenomena, knowledge of the cessation of suffering is analytical knowledge of meaning, knowledge of the practice leading to the cessation of suffering is analytical knowledge of phenomena."

Or alternatively, knowledge regarding the cause is analytical knowledge of phenomena, knowledge regarding the fruit of the cause is analytical knowledge of meaning. Whatever phenomena are born, come to be, produced, generated, fully generated, become manifest, knowledge regarding these phenomena is analytical knowledge of meaning. From whatever phenomena those phenomena are born, come to be, produced, generated, fully generated, become manifest, knowledge regarding those phenomena is analytical knowledge of phenomena. Knowledge of ageing and death is analytical knowledge of meaning, knowledge of the origin of ageing and death is analytical knowledge of phenomena. Knowledge of the cessation of ageing and death is analytical knowledge of meaning, knowledge of the practice leading to the cessation of ageing and death is analytical knowledge of phenomena. Regarding birth, becoming, clinging, craving, feeling, contact, the six sense bases, mentality-materiality, consciousness, knowledge of activities is analytical knowledge of meaning, knowledge of the origin of activities is analytical knowledge of phenomena. Knowledge of the cessation of activities is analytical knowledge of meaning, knowledge of the practice leading to the cessation of activities is analytical knowledge of phenomena.

"Here a monk knows the Teaching - discourse, mixed prose and verse, etc. catechism - this is called analytical knowledge of phenomena. He knows the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement' - this is called analytical knowledge of meaning.

"What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction, etc. these mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena, knowledge regarding their result is analytical knowledge of meaning" - and so on is the detail.

But whatever intrinsic language, unerring conventional expression, and speech there is regarding this meaning and phenomenon, the knowledge that has reached the varieties in that intrinsic language and speech, in the Māgadhī language which is the root language of all beings, as "this is intrinsic language, this is non-intrinsic language" - is analytical knowledge of language. For one who, having made as object all that knowledge which has occurred extensively by way of range and function in those aforesaid knowledges, reviews it, the knowledge that has reached the varieties in that knowledge is analytical knowledge of discernment. Thus these four knowledges of analytical knowledge were attained by the Blessed One himself; by way of not deceiving regarding meaning, phenomena, and so on, in each and every one of their own domains, through their occurrence in an undistorted manner, they are true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise, whatever is to be known, all that has been known, seen, attained, and fully awakened to by the Blessed One in every way. For thus indeed, the phenomena to be directly known have been enlightened to by him as what should be directly known, the phenomena to be fully understood as what should be fully understood, the phenomena to be abandoned as what should be abandoned, the phenomena to be realized as what should be realized, the phenomena to be developed as what should be developed, so that there is no ascetic or brahmin or god or Māra or Brahmā who is able to charge him with reason, saying "These phenomena have not been fully awakened to by you."

Whatever is to be abandoned, all that has been abandoned by the Blessed One completely at the very foot of the Bodhi tree, having the nature of non-recurrence; there is nothing further to be done for its abandoning. For thus indeed, his one and a half thousand mental defilements, comprising such varieties as greed, hate, delusion, wrong attention, shamelessness, moral fearlessness, sloth and torpor, wrath, hostility, contempt, insolence, envy, stinginess, deceit, fraudulence, obstinacy, rivalry, conceit, arrogance, vanity, negligence, the three unwholesome roots, misconduct, unrighteousness, wrong perception, stain, applied thought, obsession, search, craving, the fourfold perversion, mental corruptions, mental knots, mental floods, mental bonds, bias, craving, clinging, the five delights, mental hindrances, mental rigidities, mental shackles, the six sources of contention, the seven underlying tendencies, the eight wrong courses, the nine grounds of resentment, the ten craving-rooted unwholesome courses of action, the twenty-one wrong ways of earning, the sixty-two wrong views, the one hundred and eight thoughts of craving, and so on - have been abandoned together with their habitual tendencies, utterly cut off, uprooted, since no ascetic or etc. or Brahmā is able to reprove him with reason saying "These mental defilements of yours have not been abandoned."

And those things declared by the Blessed One as obstructions, comprising the varieties of action, result, mental defilement, reproach, and transgression of commands, for one indulging in them they are indeed certainly sufficient for obstruction. Since no ascetic or etc. or Brahmā is able to reprove him with reason saying "For one indulging in them they are not sufficient for obstruction."

And whatever Teaching taught by the Blessed One for the escape from the complete round of suffering, a classification of morality, concentration, and wisdom, having seven divisions, thirty-seven varieties, having the noble path as its forerunner, unsurpassed, leading to liberation - that absolutely leads to liberation, it is for the release from the suffering of the round of rebirths for one who has practised, since no ascetic or etc. or Brahmā is able to reprove him with reason saying "The Teaching taught by you as leading to liberation does not lead to liberation." For this was said: "For you who acknowledge yourself as a perfectly Self-awakened One, these things have not been fully awakened to" - in detail. Thus these four knowledges of the grounds of self-confidence of the Blessed One, operating in an undistorted manner through the realisation of the unerring nature of his own distinctions of knowledge, abandoning, and teaching, are true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise, the destination of hell, the destination of animals, the destination of ghosts, the destination of human beings, the destination of gods - these are the five destinations. Among them, the eight great hells beginning with Sañjīva, the sixteen subsidiary hells beginning with Kukkuḷa, and the inter-world hells - all these are hells in the meaning of being without gratification due to absolute suffering, and they are destinations because they are to be gone to according to one's actions - thus "the destination of hell"; the intensely dark cold purgatories too are included within these very ones. Worms, insects, serpents, birds, dogs, jackals, and so on are animals because of being stretched across horizontally; they themselves are the destination - thus "the destination of animals." Those who subsist on what is given by others, the parched and thirsty, and so on, because of the state of being afflicted by hunger and thirst, are ghosts because they have departed from, are devoid of, obvious happiness due to the abundance of suffering; they themselves are the destination - thus "the destination of ghosts"; the titans beginning with the Kālakañcikas too are included within these very ones. Together with the inhabitants of the minor islands, the inhabitants of the four great continents beginning with Jambudīpa are human beings because of the abundance of mind; they themselves are the destination - thus "the destination of human beings." Beginning from the Cātumahārājika realm up to those reborn in the plane of neither-perception-nor-non-perception - these twenty-six orders of gods sport by their own supernormal power, play, and shine - thus they are gods; they themselves are the destination - thus "the destination of gods."

Now those destinations, since they are the distinction of the becoming of rebirth produced by each respective action, therefore in meaning they are resultant aggregates and kamma-born materiality. Therein, the Blessed One's knowledge proceeds with reason and cause by way of determining the division of cause and effect each according to its own, thus: "This destination arises by this action, and because of the special conditions of that action, being thus differentiated by division, these orders of beings are separately thus differentiated by division." Therefore the Blessed One said -

"Sāriputta, there are these five destinations. What five? Hell, the animal realm, the sphere of ghosts, human beings, gods. I understand hell, Sāriputta, and the path leading to hell, and the practice leading to hell; and how one practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand" and so on.

Now those knowledges of the Blessed One, through operating in an undistorted manner in each respective domain, through being non-deceiving, are true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise, that knowledge of the Blessed One of the higher and lower faculties, which operates in fifty ways through the discernment of the distinction of having little dust in the eyes, having much dust in the eyes, and so on, by means of understanding the deficient and non-deficient state of the endowment with faith and other qualities of beings. For this was said: "A person with faith has little dust in the eyes, a person without faith has much dust in the eyes" - in detail.

And that which, by such methods as "this person has little dust in the eyes, this one holds the eternalist view, this one holds the annihilationist view, this one is established in conformity acquiescence, this one is established in knowledge of things as they really are, this one has sensuality as inclination, not renunciation and so on as inclination, this one has renunciation as inclination, not sensuality and so on as inclination," and by such methods as "for this one sensual lust has become exceedingly strong, not aversion and so on, for this one aversion has become exceedingly strong, not sensual lust and so on," and by such methods as "for this one meritorious volitional activity is predominant, not demeritorious volitional activity nor imperturbable volitional activity, for this one demeritorious volitional activity is predominant, not meritorious volitional activity nor imperturbable volitional activity, for this one imperturbable volitional activity is predominant, not meritorious volitional activity nor demeritorious volitional activity. For this one bodily good conduct is predominant, for this one good verbal conduct, for this one good mental conduct, this one is of inferior disposition, this one is of sublime disposition, this one is possessed of obstruction by kamma, this one is possessed of obstruction by mental defilements, this one is possessed of obstruction by kamma results, this one is not possessed of obstruction by kamma, not possessed of obstruction by mental defilements, not possessed of obstruction by kamma results" and so on - is the Blessed One's knowledge of the inclinations and underlying tendencies, operating in the manner of discerning as they really are the inclinations and so on of beings. With reference to which it was said -

"Here the Tathāgata knows beings' inclinations, knows their underlying tendencies, knows their temperament, knows their disposition, and knows beings who are capable and incapable" and so on.

And the Blessed One's knowledge of the Twin Miracle, which is the emission of great masses of fire and torrents of water from the upper, lower, front, and back parts of the body, from the right and left eyes, ears, nostrils, shoulders, hands, and feet, from the fingers and the spaces between the fingers, and from the pores of the skin - not shared with any other, producing various miraculous transformations through supernormal power. With reference to which it was said -

"Here the Tathāgata performs the Twin Miracle not shared with disciples; from the upper body a great mass of fire proceeds, from the lower body a torrent of water proceeds. From the lower body a great mass of fire proceeds, from the upper body a torrent of water proceeds" and so on.

And the knowledge of the great compassion attainment, which is the condition for the descent of the Blessed One's great compassion, proceeding by various methods, through the desire to lead out from there the order of beings troubled by many painful phenomena such as lust and so on and birth and so on. As he said -

"What is the Tathāgata's knowledge of the great compassion attainment? In many ways, for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings; seeing 'the world community is ablaze,' for the Buddhas, the Blessed Ones, great compassion enters towards beings. Energetic, set out, gone upon the wrong path, the world is being carried away, unstable; the world is without shelter, without a lord; the world is without ownership, one must go having abandoned all; the world is deficient, unsatisfied, a slave of craving - seeing thus, for the Buddhas, the Blessed Ones, great compassion enters towards beings.

"The world community is without protection, without a cave of shelter, without refuge, having become without refuge. The world is agitated, not calmed; the world community is with darts, pierced by many darts; obstructed by the darkness of ignorance, thrown into the cage of defilements; the world community gone to ignorance, egg-like, enveloped, become like a tangled ball of thread, become like a matted ball of string, become like muñja grass and pabbaja reeds, does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths; smeared with the poison-fault of ignorance, become mired in the mud of defilements, entangled in the tangle of lust, hate, and delusion.

"Fastened to the yoke of craving, spread over by the net of craving, carried away by the stream of craving, connected by the mental fetter of craving, followed by the underlying tendency of craving, tormented by the torment of craving, burnt by the fever of craving.

"Fastened to the yoke of wrong view, spread over by the net of wrong view, carried away by the stream of wrong view, connected by the mental fetter of wrong view, followed by the underlying tendency to wrong view, tormented by the torment of wrong view, burnt by the fever of wrong view.

"Accompanied by birth, followed by ageing, overcome by illness, afflicted by death, established in suffering.

"Ensnared by craving, fenced in by the wall of ageing, fenced in by the snare of death, bound by a great bondage, bound by the bondage of lust, by the bondage of hate, delusion, conceit, wrong view, mental defilement, and misconduct; gone upon a great confinement, obstructed by a great impediment, fallen into a great precipice, gone upon a great wilderness, gone upon a great round of rebirths, rolling about in a great difficult passage, sunk into a great marsh.

"The world community is afflicted, the world community is ablaze with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with ageing, with death, with sorrows, with lamentations, with sufferings, with displeasures, with anguishes; the world community, taken up, is destroyed, always without shelter, like a thief who has received the rod, a wrongdoer, bound by the bondage of faults, standing before the place of execution; the world community is without a protector, having reached the highest state of wretchedness, overwhelmed by suffering, oppressed for a long time, bound, constantly thirsting.

"Blind, without eyes, with eye destroyed, without a guide, plunged into the wrong path, having failed on the straight road, plunged into the great flood.

"Obsessed by two wrong views, gone wrong through three kinds of misconduct, yoked by four mental bonds, tied by four mental knots, clinging through four kinds of clinging, ascended to the five destinations, finding pleasure in the five types of sensual pleasure, spread over by the five mental hindrances, quarrelling through the six sources of contention, finding pleasure in the six classes of craving, obsessed by six wrong views, followed by the seven underlying tendencies, connected by the seven mental fetters, raised by the seven kinds of conceit, rolling about through the eight worldly adversities, gone out through the eight wrong courses, corrupted by the eight faults of a person, struck by the nine grounds of resentment, raised by the nine kinds of conceit, finding pleasure in the nine states rooted in craving, defiled by the ten bases of mental defilements, struck by the ten grounds of resentment, endowed with the ten unwholesome courses of action, connected by the ten mental fetters, gone out through the ten wrong courses, endowed with wrong view of ten bases, endowed with the extreme-grasping view of ten bases, obsessed by the one hundred and eight obsessions of craving, obsessed by sixty-two wrong views - seeing thus the world community, for the Buddhas, the Blessed Ones, great compassion enters towards beings.

"I have crossed over, and the world has not crossed over. I am released, and the world is not released. I am tamed, and the world is untamed. I am peaceful, and the world is not peaceful. I am comforted, and the world is not comforted. I have attained final Nibbāna, and the world has not attained final Nibbāna. I am indeed able, having crossed over, to help others cross over; being released, to release; being tamed, to tame; being peaceful, to bring peace; being comforted, to comfort; having attained final Nibbāna, to lead others to final Nibbāna - seeing thus, for the Buddhas, the Blessed Ones, great compassion enters towards beings."

Thus the classification was made by eighty-nine modes.

But that knowledge of the Blessed One which, as far as the element of phenomena extends, whatever is to be known of all that is conditioned, unconditioned, and so on, is capable of penetrating in every way without dependence on the instruction of others, whose functioning is dependent on mere wish, and which is not shared with any other - because of the awakening to all conditioned, unconditioned, and conventional truths without remainder in every way, it is called the knowledge of omniscience; because of the absence of obstruction therein, taking its unimpeded occurrence, it is called unobstructed knowledge. For that one knowledge itself has been set forth in two ways, by way of its proceeding regarding its domain, for the purpose of showing its nature as not shared with others. Otherwise, the knowledge of omniscience and the unobstructed knowledge would incur commonality and having all domains alike, and that is not proper, even by this reasoning. For here the canonical text is -

"He knows all that is conditioned and unconditioned without remainder" - this is the knowledge of omniscience; "therein there is no obstruction" - this is the unobstructed knowledge. "He knows all the past" - this is the knowledge of omniscience; "therein there is no obstruction" - this is the unobstructed knowledge. "He knows all the future" - this is the knowledge of omniscience; "therein there is no obstruction" - this is the unobstructed knowledge. "He knows all the present" - this is the knowledge of omniscience; "therein there is no obstruction" - this is the unobstructed knowledge. This is the detail.

Thus these six kinds of knowledge not shared with others of the Blessed One, through their occurrence in an undistorted manner, because of not deceiving regarding their own respective domains, are true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise -

"Monks, there are these seven factors of enlightenment - the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity" - thus by their own nature; "that concord of mental states, differentiated as mindfulness and so on, which, arising at the moment of the supramundane path, is the counterpart of many dangers such as the support and accumulation of sloth and restlessness, the pursuit of sensual pleasure and self-mortification, adherence to annihilationism and eternalism, and so on, by which a noble disciple awakens, rises from the sleep of mental defilements, or penetrates the four noble truths, or realises Nibbāna itself - that concord of mental states is called enlightenment. 'Factors of that enlightenment' are factors of enlightenment; or the noble disciple is called 'the enlightened one' (bodhi) because he awakens by means of the aforesaid concord of mental states, and factors of that enlightened one are also factors of enlightenment" - thus by the general characteristic. "The enlightenment factor of mindfulness has the characteristic of establishing, the enlightenment factor of investigation of phenomena has the characteristic of investigation, the enlightenment factor of energy has the characteristic of exertion, the enlightenment factor of rapture has the characteristic of pervading, the enlightenment factor of tranquillity has the characteristic of peace, the enlightenment factor of concentration has the characteristic of non-distraction, the enlightenment factor of equanimity has the characteristic of reflection" - thus by the specific characteristic.

"Therein, what is the enlightenment factor of mindfulness? Here a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago" - by this and so on, showing the occurrence at one moment by way of the mutual support of the seven factors of enlightenment; "Therein, what is the enlightenment factor of mindfulness? There is mindfulness regarding internal phenomena, monks, there is mindfulness regarding external phenomena" - by this and so on, showing their occurrence by the division of their domains. "Therein, what is the enlightenment factor of mindfulness? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release" - by this and so on, showing the method of development. "Therein, what are the seven factors of enlightenment? Here a monk, at whatever time he develops supramundane meditative absorption, etc. at that time there are seven factors of enlightenment - the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity. Therein, what is the enlightenment factor of mindfulness? Whatever mindfulness, etc. recollection" - by this and so on, by ninety-six thousand divisions of methods - thus, occurring in various ways, the Blessed One's knowledges of the elucidation of the factors of enlightenment, because of not deceiving regarding each respective meaning, are true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise -

"Therein, what is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path. As follows: right view, etc. right concentration" - thus by its own nature. It is noble because of being far from all mental defilements, because of producing the state of nobility, and because of producing the attainment of noble fruition; it is eightfold because of being of eight kinds and because of being the exclusive cause for the achievement of Nibbāna. It goes killing mental defilements; it is sought by those who desire Nibbāna; or it itself seeks Nibbāna - thus it is a path. Thus by the general characteristic. "Right view has the characteristic of right seeing, right thought has the characteristic of right application, right speech has the characteristic of right encompassing, right action has the characteristic of right origination, right livelihood has the characteristic of right cleansing, right effort has the characteristic of right exertion, right mindfulness has the characteristic of right establishing, right concentration has the characteristic of right non-distraction" - thus by the specific characteristic. Right view abandons wrong view together with other mental defilements opposed to itself, makes Nibbāna its object, and sees the associated mental states through non-delusion by means of dispelling the delusion that conceals them. Likewise, right thought and the rest also abandon wrong thought and so on, and make Nibbāna their object, and perform the right application, encompassing, origination, cleansing, exertion, establishing, and concentrating of the co-arisen mental states - thus by the division of function. Right view, in the preliminary stage, occurs at different moments, separately with suffering and so on as objects, but at the time of the path, at one moment, having made Nibbāna alone its object, by function it obtains four names beginning with "knowledge of suffering." Right thought and the rest too, in the preliminary stage, occur at different moments and with different objects, but at the time of the path, at one moment and with one object.

Among them, right thought, by function, obtains three names beginning with "thought of renunciation"; right speech and the other two, in the preliminary stage, are classified as "abstention from lying" and so on, being both abstinences and volitions, but at the moment of the path they are only abstinences; right effort and right mindfulness, by function, obtain four names by way of right strivings and establishments of mindfulness. But right concentration, even at the moment of the path, is diverse by way of the first meditative absorption and so on - thus by the classification of occurrence in the preliminary and subsequent stages, by the method of development beginning with "Here, monks, a monk develops right view, based upon seclusion," and by "Therein, what is the eightfold path? Here, a monk, at whatever time he develops supramundane meditative absorption, etc. which is of difficult practice and sluggish direct knowledge, at that time there is the eightfold path, right view, right thought" and so on, by eighty-four thousand classifications of method - thus, occurring in many ways, the Blessed One's knowledges of the elucidation of the noble path, because of not deceiving regarding the meaning, are all true, unerring, not otherwise. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Likewise, the attainment of the first meditative absorption and the attainment of cessation - among these progressive abiding attainments, in the sense of what should be dwelt in and what should be entered upon in succession, the knowledges of the Blessed One that occurred by way of accomplishment, reviewing, and so on, as is fitting, and by way of association, are true, unerring, not otherwise, because of the accomplishment of that purpose. Likewise, the unerring knowing of the cause and non-cause of each and every result as "this is the possibility for this, this is the impossibility"; the knowing as it really is, without remainder, of the resultant interval of the undertaking of action of those various beings, distinguished by divisions such as past and so on; at the very moment of accumulation, of each and every being, "this is the practice leading to hell, etc. this is the practice leading to Nibbāna" - the exact knowing of the classification of actions with and without mental corruptions; the knowing as it really is of the diversity of elements by the method beginning with "because of the abundance of such and such an element, in this continuity of phenomena this distinction arises," regarding the many intrinsic natures such as clung-to and not-clung-to and so on, and the diverse intrinsic natures of the aggregates, sense bases, and so on of that world; the knowing without remainder of the dispositions and inclinations of beings such as inferior and so on; the knowing of the sharpness and softness of the faculties beginning with faith; the knowing of the distinctions of meditative absorptions, deliverances, and so on together with defilements and so on; the knowing without remainder of the continuity of aggregates formerly dwelt in by beings in immeasurable births together with the connections thereto; the knowing of death and conception together with the classifications of inferior and so on; the knowing of the four truths by the very method stated below beginning with "this is suffering" - these ten power-knowledges of the Blessed One, by not failing, by plunging into their respective domains, and by accomplishing the intended meaning, are true, unerring, not otherwise, by their nature of being as they really are. For this was said:

"Here the Tathāgata understands as it really is the possible as possible and the impossible as impossible" and so on.

Thus too the Blessed One has arrived at the true, hence he is a Tathāgata.

Just as by the power of these knowledges, so too by the power of the aforementioned distinctions of wisdom - the knowledges of the elucidation of the establishments of mindfulness and right strivings and so on, of endless and immeasurable divisions, not shared with others - the Blessed One has arrived at, has attained, the true knowledges - thus he is the Tathāgata. Thus too he is a Tathāgata as one who has come to the true.

How is "one who has thus gone" the Tathāgata? That which is the Blessed One's noble birth, full enlightenment, declaration of the Teaching and discipline, and the Nibbāna element without residue of clinging - that is true. What is meant? For whatever purpose the full enlightenment was aspired to and set in motion by the Lord of the World, because of the absolute accomplishment of that purpose, because of not deceiving, because of the nature of being of unerring meaning, it is true, unerring, not otherwise. For thus this Blessed One, while still a Bodhisatta, having accomplished all the causes of Buddhahood of the aforementioned variety, beginning with the fulfilment of the thirty perfections, while still standing in the Tusita city, having heard the announcement about a Buddha, having been approached by the deities of the ten-thousand world-systems who had gathered together -

Having been requested, with the advanced signs having appeared, having investigated the five great investigations, thinking "Now I shall be born in the human realm and fully awaken," on the full-moon day of Āsāḷhī, having taken conception in the womb of Queen Mahāmāyā in the Sakyan royal family, for ten months being attended to with great care by gods and humans, on the full-moon day of Vesākha, towards the break of dawn, he reached his noble birth.

And at the moment of his noble birth, just as at the moment of taking conception, thirty-two advanced signs appeared. For this ten-thousand-fold world system trembled, quaked, shook violently, and shuddered; immeasurable radiance pervaded the ten thousand world-systems; as if wishing to see his glory, those blind from birth obtained their eyes; the deaf heard sounds. The mute conversed; the hunchbacked became straight-bodied; the lame obtained the ability to walk on foot; all beings in bondage were freed from fetters and chains and so on; in all the hells the fire was extinguished; in the realm of ghosts hunger and thirst were appeased; for animals there was no fear; the disease of all beings was appeased; all beings became sweet-spoken; horses neighed in a sweet manner; elephants trumpeted; all musical instruments released their own respective melodies; even untouched, the ornaments worn on the hands and so on of humans sounded sweetly; all directions became clear; a soft, cool wind blew, producing happiness for beings; an untimely cloud rained; from the earth too water sprang up and overflowed; birds abandoned their flight through the sky; rivers stood still without flowing; in the great ocean the water became sweet; even while the sun was visible, freed from impurities, all the stars in the sky shone; except for the gods of the immaterial sphere, all the remaining gods and even all the hell-beings became visible in form; trees, walls, door panels, rocks, and so on became without obstruction; there were no deaths and rebirths of beings; overcoming all unpleasant odours, a divine fragrance blew; all fruit-bearing trees became laden with fruit; the great ocean everywhere had its surface covered with lotuses of five colours; all flowers, land-born, water-born, and so on, bloomed; on the trunks of trees trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses bloomed; on the surface of the earth, breaking through the rock surfaces, rising up layer upon layer in groups of seven, stalk-lotuses emerged; in the sky hanging lotuses appeared; all around a shower of flowers rained; in the sky divine musical instruments sounded; the entire ten-thousand-fold world system, having been turned around, like a released cluster of flowers, having been pressed together like a bound garland bouquet, like a decorated and prepared flower-seat, became garlanded with a single garland, with shimmering yak-tail fans, pervaded by the fragrance of flowers and incense, having reached the highest splendour; and those advanced signs were indeed the signs of the many specific attainments to be achieved later. Thus this noble birth, adorned with the manifestation of many marvels, for whatever purpose the full enlightenment was aspired to by him, because of the absolute accomplishment of that full enlightenment, was indeed true, unerring, not otherwise.

Likewise, those who were to be guided by the Buddha, kinsmen to be enlightened, all of them without remainder were disciplined by the Blessed One himself. And those who were to be guided by disciples and those to be guided by the Teaching, they too, disciplined by disciples and others, go to discipline and will go to discipline - for whatever purpose the full enlightenment was greatly aspired to by the Blessed One, because of the absolute accomplishment of that purpose, the full enlightenment is true, unerring, not otherwise.

Furthermore, whatever intrinsic nature of whatever knowable phenomenon was to be awakened to, that was fully awakened to by the Blessed One, without error and without remainder, through his own knowledge dependent on mere adverting, like an emblic myrobalan placed on the palm of the hand - thus too the full enlightenment is true, unerring, not otherwise.

Likewise, having properly surveyed the manner in which those various phenomena should be taught in such and such ways, and the dispositions, underlying tendencies, temperaments, and inclinations of those various beings, by the Blessed One who, while not abandoning the nature of things, while not overrunning the path of conventional expression and method of description, while making clear the nature of things, instructed according to the offence, according to the disposition, and according to the Teaching - those accessible to instruction were disciplined and brought to the noble plane. Thus his declaration of the Teaching and discipline too, because of the accomplishment of that purpose and because of the nature of being as it really is, is true, unerring, not otherwise.

Likewise, that which was reached by the Blessed One, freed from the intrinsic nature of materiality and immateriality beginning with earth, contact, feeling, and so on, transcending the nature of the world because of the absence of the nature of dissolution, not to be illuminated by anything because of being dissociated from darkness, devoid of the nature of destination and so on because of the very absence of the nature of the world, without support, without object - the Deathless great Nibbāna element - is called "without residue of clinging" because of the absence of even the slightest trace of the substrata reckoned as aggregates. With reference to which it was said -

"There is, monks, that plane, where there is neither earth, nor water, nor fire, nor air, nor the plane of infinite space, nor the plane of infinite consciousness, nor the plane of nothingness, nor the plane of neither-perception-nor-non-perception, nor this world, nor the world beyond, nor both moon and sun. There too I, monks, say there is neither coming, nor going, nor presence, nor passing away, nor rebirth; without support, without occurrence, without object is this indeed. This itself is the end of suffering."

That is the passing away of all aggregates of clinging, the stilling of all activities, the relinquishment of all clinging, the appeasement of all suffering, the uprooting of all attachment, the cutting off of all rounds of rebirths, having the characteristic of absolute peace - because of never deceiving the aforesaid intrinsic nature, it is true, unerring, not otherwise. Thus these beginning with noble birth he has gone to, approached, attained, practised, and reached - thus he is the Tathāgata. Thus the Blessed One is a Tathāgata in the sense of "one who has thus gone."

How is "one of such kind" the Tathāgata? Just as the former perfectly Self-awakened Ones were of such kind, this Blessed One too is of such kind. What is meant? Of whatever kind those Blessed Ones were in path-morality, fruition-morality, and all mundane and supramundane morality; in path-concentration, fruition-concentration, and all mundane and supramundane concentration; in path-wisdom, fruition-wisdom, and all mundane and supramundane wisdom; in the daily practised twenty-four hundred thousand million attainment-dwellings; in liberation by substitution of opposites, liberation by suppression, liberation by eradication, liberation by cessation, and liberation by escape - in brief. But in detail, through the endless and immeasurable divisions, through the incomprehensible powers, through the entire qualities of omniscience, this Blessed One of ours too is of such kind. For among all perfectly Self-awakened Ones there may be difference in these five differences: difference in life span, difference in bodily measure, difference in clan, difference in difficult practice, and difference in radiance; but in the purifications beginning with purification of morality, in the practice of serenity and insight meditation, and in the qualities personally attained, there is no distinction whatsoever. Rather, like gold split in the middle, those Buddhas, Blessed Ones, are without difference from one another. Therefore, just as the former perfectly Self-awakened Ones were of such kind, this Blessed One too is of such kind. Thus he is a Tathāgata in the sense of "one of such kind." And here the word "gata" has the meaning of "vidha" (kind); for thus indeed worldly people use the word "gata" conjoined with "vidha" in the sense of manner.

How is "one whose activity has thus proceeded" the Tathāgata? Because of being endowed with supernormal power not shared with others, because of having reached the highest perfection of the analytical knowledge of meaning and so on, and because of the attainment of unobstructed knowledge, since there is nowhere any obstruction to the Blessed One's bodily activity and so on, his going, destination, journey, and bodily, verbal, and mental activity have gone as he wishes - thus he is the Tathāgata. Thus he is a Tathāgata in the sense of "one whose activity has thus proceeded."

How is "one who has not gone by true knowledges" the Tathāgata? In the accumulation of the requisites of enlightenment, there is no going for him that is reckoned as the occurrence of what is opposed to that - thus he is "one who has not gone." But that state of his not having gone is by knowledges that operate in the method of reviewing the danger and benefit and so on, without distortion, regarding stinginess and the perfection of giving and so on - thus by true knowledges he has not gone, and so he is the Tathāgata.

Or alternatively, there is no going for him, no journey reckoned as the occurrence of defilement-activities or reckoned as the occurrence of aggregates, in any of the five destinations - thus he is "one who has not gone." That state of his not having gone is through the attainment of Nibbāna with residue of clinging and without residue of clinging, by true noble path knowledges - thus too the Blessed One is a Tathāgata in the sense of "one who has not gone by true knowledges."

How is he a Tathāgata by the state of having thus gone? "By the state of having thus gone" means by the existence of the Tathāgata's real nature - this is the meaning. But what is this Tathāgata, by whose existence the Blessed One is called "Tathāgata"? The Good Teaching. For the Good Teaching - first, the noble path, just as it should be gone by one who eradicates the side of mental defilements completely through the power of serenity and insight meditation yoked together, by way of abandoning through eradication - has thus gone. The fruition phenomenon, just as it should be gone in conformity with its own path by way of abandoning through cessation - has thus gone, has thus proceeded. But the Nibbāna phenomenon, just as it has been gone to, penetrated by wisdom, succeeds for the appeasement of the suffering of the entire round of rebirths, thus gone to and realized by the Buddhas and others - thus he is the Tathāgata. The Teaching of the scriptures too, just as it was set forth by the former Buddhas by way of discourses, mixed prose and verse, and so on, and by way of making known the occurrence and so on, in conformity with the disposition and so on of those amenable to instruction, by our Blessed One too it has thus been gone to, spoken, and set forth - or thus he is the Tathāgata. Just as it was taught by the Blessed One, so it has been gone to and understood by the Blessed One's disciples - thus he is the Tathāgata. Thus all the Good Teaching too is the Tathāgata. Therefore Sakka, the lord of the gods, said - "We venerate the Teaching, the Tathāgata honoured by gods and humans - may there be well-being." That is present in him - thus the Blessed One is the Tathāgata.

And just as with the Teaching, so too with the noble Community - just as what should be gone through each respective path by those practising for personal welfare and for the welfare of others, having put forward the well-purified preliminary practice of serenity and insight meditation, has been thus gone to in each case - thus he is a Tathāgata. Or just as the truths, dependent origination, and so on were taught by the Blessed One, so too because of having awakened to them and because of speaking of them thus, he is a Tathāgata. Therefore Sakka, the king of gods, said - "We venerate the Tathāgata, honoured by gods and humans, the Community - may there be well-being." That good Teaching which has become his disciple exists - thus the Blessed One is a Tathāgata. Thus by the state of being a Tathāgata, he is a Tathāgata.

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. For this term "Tathāgata" is of great meaning, of great scope, and of great domain. Just as with the term "diligence," one who brings even the word of the Buddha in the three Canons by way of its being relevant in meaning should not be told "the Teaching preacher has entered by an unsuitable way."

Herein this is said -

"Of great supernormal power" means the possession of great supernormal power reckoned as the ability to produce alteration in phenomena through supreme mastery of consciousness and through the practice of the various kinds of supernormal power is the state of having great supernormal power. "Of great majesty" means the possession of the fire of merit that is arisen over a long period of time, whose opposition is very far removed, that is the cause for the accomplishment of desired purposes, and that is of great radiance. "Yatra" is an indeclinable particle in the sense of individual experience, expressing wonder, praise, curiosity, delight, and confidence. Because of being connected with that, "she will give birth" is a future tense expression, but the meaning is in the past tense only. For the meaning here is this: That this Suppavāsā, thus submerged in suffering, fallen into distress, at the very same time as the Blessed One's words, became happy, healthy, and gave birth to a healthy son. "Delighted" means joyful in mind, with a mind free from defilements through confidence in the Blessed One - this is the meaning. For a mind obsessed by defilements, because of not turning under one's control, cannot be called "delighted." Or "delighted" means one whose mind is seized by joy and pleasure. "Greatly pleased" means endowed with gladness. "Filled with joy and happiness" means one in whom strong joy and happiness have arisen. "Then" means afterwards, after the passing of a few days from that. "Seven meals" means meals to be given on seven days. "For the morrow" means for the purpose of merit on the morrow; whatever merit will arise on the morrow through giving to the Community headed by the Buddha and through attending upon them - for that purpose.

"Then the Blessed One addressed the Venerable Mahāmoggallāna" - why did he address him? For the purpose of protecting the confidence of Suppavāsā's husband. Suppavāsā, however, had unshakeable confidence, but the protection of the lay follower's confidence was the burden of the Elder Mahāmoggallāna. Therefore he said "He is your attendant." Therein, "tuyheso" means "this one is yours." "A surety for three things" explains: if the noble Mahāmoggallāna is a surety, a guarantor, for the non-deterioration and non-destruction of my three things beginning with wealth, then having passed seven days from now, it is possible for me to give a gift - if this is known by the noble one. The Elder too, having seen the freedom from danger of his wealth and life during those days, said - "For two of these things, friend, I am a surety - for wealth and for life." "But his faith is connected to consciousness" - placing the burden upon him alone, he said "But for faith you yourself are the surety." Moreover, that lay follower was one who had seen the truth; there is no alteration of his faith - thus it was said. And for that very reason it was said by the Blessed One "Convince him that 'afterwards you will do so.'" The lay follower too, out of respect for the Teacher and the Elder, out of compliance, and wishing for the increase of her merit, consented: "Let Suppavāsā the Koliyan daughter provide the seven meals, afterwards I will do so."

"And that child" means starting from the day of birth, having passed beyond the eleventh day, thereafter for seven days having fed the Community of monks headed by the Buddha, on the seventh day she had that seven-year-old child pay respect to the Blessed One and the Community of monks. "Seven years for me" means seven years for me; and this is an accusative expression by way of absolute connection. "Dwelt in a pot of blood" means he speaks with reference to his own suffering of dwelling in the womb, in the mother's womb. "Even seven more sons of such kind" - where "even seven more sons of such kind" should be said, "evarūpānī" is said by way of change of gender. The meaning is: a son born after having brought about great suffering by way of carrying the embryo for seven years and by the obstructed womb for a week. By this he shows that for womankind, through eagerness for sons, there is no satisfaction by the gaining of sons.

"Having understood this matter" means having understood the matter spoken by her through eagerness for sons, having forgotten in a single moment the great suffering that occurred by way of carrying the embryo for seven years plus seven days. "This inspired utterance" means he uttered this inspired utterance that illuminates the greatly harmful nature of the moisture of craving, having deceived heedless persons in the guise of the desirable, as if intoxicated by mental happiness.

Therein, "unpleasant" means not sweet, not beautiful, undesirable. "In the guise of the pleasant" means with the intrinsic nature of the desirable. "In the guise of the dear" means with the nature of being held dear. "In the guise of happiness" means with the intrinsic nature of happiness. This is what is meant - Since the unpleasant, the disagreeable, being nothing but suffering, the entire collection of activities belonging to the round of rebirths, because illusions have not been abandoned, through unwise attention, appearing as if desirable, as if dear, and as if pleasant, through separation from mindfulness overcomes, conquers, and overwhelms the heedless person; therefore this same Suppavāsā too is overwhelmed yet again seven times by such unpleasant, disagreeable suffering - by suffering in the counterfeit guise of the pleasant and so on, by the happiness of the object of affection reckoned as a son.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Discourse on Visākhā

19. In the ninth, "in the Eastern Park" means in the park built in a place to the eastern side of Sāvatthī, similar to the monastery of Queen Uttamā in Anurādhapura. "In Migāramātā's mansion" means in the mansion of Migāramātā.

Herein this is the progressive discourse - In the past, at the summit of a hundred thousand cosmic cycles, a certain female lay follower, having seen the One of Ten Powers Padumuttara establishing a certain female lay follower in the position of his chief female attendant, having invited the Blessed One, having given a gift to a hundred thousand monks headed by the Buddha, having shown respect to the Blessed One, made the aspiration "May I become the chief female attendant of a Buddha such as you in the future." She, having wandered in the round of rebirths among gods and human beings for a hundred thousand cosmic cycles, in the time of our Blessed One, took conception in the womb of Queen Sumanā in the house of the millionaire Dhanañjaya, the son of the millionaire Meṇḍaka, in the city of Bhaddiya. At the time of her birth they gave her the name Visākhā. When the Blessed One came to the city of Bhaddiya, she, together with five hundred girls, having gone out to meet the Blessed One, became a stream-enterer at the very first sight.

Afterwards she went to the house of the prince Puṇṇavaḍḍhana, the son of the millionaire Migāra, in Sāvatthī. There her father-in-law, the millionaire Migāra, placed her in the position of mother by way of assistance. Therefore she is called Migāramātā. She, having given up her own great bridal ornament, with nine hundred million had a mansion built on a piece of land the size of a karīsa for the dwelling of the Blessed One and the community of monks, adorned with a thousand inner rooms - five hundred inner rooms on the upper storey and five hundred inner rooms on the lower storey. Therefore it was said "in Migāramātā's mansion."

"Some matter" means some purpose. "On the king" (raññe) means on the queen. "Dependent" means reliant upon. From Visākhā's family of relatives, such goods adorned with gems, pearls and so on were sent as a gift for her. When those reached the city gate, the tax collectors collecting the toll there, not taking the amount corresponding to it, took an excessive amount. Having heard that, Visākhā, wishing to report that matter to the king, went to the king's dwelling with a suitable retinue. At that moment the king had gone to the inner palace together with Queen Mallikā. Visākhā, not obtaining an audience, thinking "Now I shall get one, now I shall get one," having passed the mealtime, being without food, departed. Thus, even having gone for two or three days, she did not obtain an audience at all. Thus, although the king was not even informed, because of his not making an opportunity for the adjudication of that matter, it is said "does not settle according to intention." Therein, "according to intention" means in accordance with intention. "Does not settle" means does not bring to conclusion. For the great female lay follower's intention was to give the king only the toll due to the king and to have the rest released. That was not settled precisely because she was not seen by the king. "Well then" (handa) is an indeclinable particle used in the sense of release. "During the day" (divā divassā) means during the daytime of the day; the meaning is at midday time. The great female lay follower, showing this meaning - "I, venerable sir, have come here at this time" - that is, "Going to the door of the king's dwelling for two or three days on some business, because of the non-completion of that matter, I approached in vain; but approaching the Blessed One is purposeful because it is the cause for obtaining the unsurpassed in seeing and so on" - spoke beginning with "Here, venerable sir."

"This matter" means having understood this matter reckoned as the non-fulfilment of intention due to dependence on others. "This inspired utterance" means he uttered this inspired utterance that illuminates the danger and benefit in the ways of living dependent on others and not dependent on others.

Therein, "all dependence on others is suffering" means whatever matter or purpose that has arisen is under the control of others, dependent on others, because of the inability to accomplish it by one's own wish, it is suffering, bringing suffering - this is the meaning. "All sovereignty is happiness" - sovereignty is twofold: mundane and supramundane. Therein, the mundane is the sovereignty of kings and so on, and also the sovereignty over the mind produced by mundane meditative absorptions and direct knowledges; the supramundane is the sovereignty of cessation, which has as its sign the achievement of path and fruition. Among those, whatever sovereignty among human beings culminating in the state of a universal monarch, and whatever sovereignty that has become the dominion of Sakka and others in each respective order of gods - both of those, even though they are happiness because of being a cause of happiness through the accomplishment of whatever is wished for by the power of action, yet because of the suffering due to change, they are in every way nothing but suffering. Likewise, the sovereignty over the mind produced by mundane meditative absorption, because of having the nature of impermanence; but the sovereignty of cessation alone, because of being unshakeable by worldly adversities and because of having the nature of non-reversal, is called exclusively happiness. But whatever happiness of mind one obtains here through non-dependence on others in every respect - with reference to that the Teacher said "all sovereignty is happiness."

"In what is common they are vexed" - this is the explanation of the meaning of the term "all dependence on others is suffering." For the meaning here is this: When there is a common undertaking to be accomplished, because of its dependence on others, through the non-accomplishment according to intention, these beings are vexed, they fall into vexation, they are wearied. Why? "For the mental bonds are hard to overcome" - because the mental bond of sensuality, the mental bond of becoming, the mental bond of views, and the mental bond of ignorance, having been cultivated since beginningless time, are hard to overcome due to the impossibility of abandoning them by those who have not accumulated the requisites of merit. Among these, the mental bond of views is to be overcome by the first path, the mental bond of sensuality by the third path. The others by the highest path. Thus, because of the difficulty of attaining the noble paths, these mental bonds are hard to overcome. Therefore, by way of the mental bond of sensuality and so on, beings are vexed because of not obtaining what is desired; but when there is the sovereignty of mind and the sovereignty of cessation, which are not common, there is never any origination of vexation - this is the intention.

Or alternatively, "all dependence on others" - whatever is reckoned as a mode of living bound to others than oneself, all that is suffering because of its nature of being impermanent. For it was said: "What is impermanent, that is suffering." "All sovereignty" - whatever Nibbāna, which has escaped from all that is conditioned, has received the name "sovereignty" because of being in the state of sovereignty, that, in all its divisions beginning with the residue of clinging, is entirely happiness. For it was said: "Nibbāna is the highest bliss." "In what is common" - when suffering and happiness have been thus defined, these beings, having been submerged in the cause of suffering which is common to many, are vexed. Why? "For the mental bonds are hard to overcome" - because those mental bonds beginning with the mental bond of sensuality, which are the causes of submersion everywhere, are hard to overcome; therefore you too, Visākhā, having desired a matter dependent on others and not obtaining it, are vexed - this is the intention.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Discourse on Bhaddiya

20. In the tenth, "at Anupiyā" means in the city so named. "In the mango grove" - not far from that city there was one mango grove of the Malla kings; there a dwelling was built by the Malla kings for the Blessed One; it is called simply "the mango grove." Making Anupiyā his village as food resort, the Blessed One dwells there; therefore it was said "he dwells at Anupiyā in the mango grove." "Bhaddiya" is that elder's name. "The son of Kāḷīgodhā" - Kāḷīgodhā by name was a Sakyan woman, a queen of the Sakya kings, a noble female disciple, one who had attained the fruit, one who had cognised the teaching; this is her son. The procedure of his going forth has already appeared in the Chapter. He, having gone forth, having established insight, before long became a possessor of the six higher knowledges, and practises having undertaken all thirteen ascetic practices. And by the Blessed One, with the declaration "This is the foremost, monks, of my disciples who are monks of high birth, namely Bhaddiya, the son of Kāḷīgodhā," he was established in the foremost position in the state of high birth, included among the eighty disciples.

"Gone to an empty house" - setting aside the forest as stated "setting aside the village and the precincts of the village, the remainder is forest," and setting aside the tree-root, another dwelling place suitable for one gone forth, such as mountain caves and so on, because of the absence of the crowding of people, here "empty house" is what is intended. Or alternatively, any dwelling whatsoever that is secluded due to the absence of sounds that are thorns to meditative absorption should be understood as an "empty house." Gone to that empty house. "Constantly" means frequently. "Uttered an inspired utterance" - for that venerable one, whether having gone to the day's abiding in the forest or having gone to the night's lodging, for the most part spends time in the happiness of fruition attainment and the happiness of cessation; therefore, with reference to that happiness, having felt disgust towards the happiness of kingship formerly experienced by himself, which was accompanied by fear and accompanied by fever, he utters forth "Oh, what happiness! Oh, what happiness!" - accompanied by pleasure, arisen from knowledge, arisen from joy.

"Having heard, this occurred to them" - of those several monks, having heard the inspired utterance of that venerable one uttering "Oh, what happiness! Oh, what happiness!" it was thus reflected: "Without doubt this one lives the holy life without delight." Those monks, being worldlings, not knowing the inspired utterance with reference to that venerable one's happiness of seclusion, thought thus; therefore it was said "without doubt" and so on. Therein, "without doubt" means without uncertainty, certainly - this is the meaning. Some explain the meaning by stating the Pāḷi text "yaṃ so pubbe agāriyabhūto samāno" and completing the sentence with "experienced"; others read "yaṃ sā"; but the Pāḷi text is "yaṃsa pubbe agāriyabhūtassā." Therein, "yaṃsā" means "yaṃ assa" (whatever of his); for by way of euphonic conjunction there is elision of the vowel "a" and the consonant "s," as in such cases as "evaṃsa te, pupphaṃsā uppajjī" and so on. Its meaning is - Whatever happiness of kingship was experienced by this Venerable Bhaddiya, formerly before going forth, when he was a householder living the household life. "Recollecting that" means he, recollecting that happiness now by way of dissatisfaction.

"Those monks said this to the Blessed One" - those several monks, established in the nature of friendly concern, said this to the Blessed One with the intention of helping him, not by way of taking offence. "A certain one" means one monk unknown by name and clan. "Addressed" means he commanded, wishing to convince those monks. "Yes" is in acceptance of a statement; the meaning is "very well." The second "yes" is by way of acknowledgment. "Constantly uttered this inspired utterance 'Oh, what happiness! Oh, what happiness!'" - just as those monks say, that is so, exactly thus - he acknowledges his own inspired utterance. "But what do you, Bhaddiya" - why does the Blessed One ask? Does he not know his mind? No, it is not that he does not know; but having had him state that matter, he asks in order to convince those monks. For this was said: "Even knowing, Tathāgatas ask; even knowing, they do not ask" and so on. "Reason" means cause.

"Inner palace" means within the interior of the king's palace, which has become the place of movement for the women's quarters, where the king arranges bathing, eating, sleeping and so on. "Protection was well arranged" means guarding was well arranged all around by men appointed for safeguarding and so on. "Outside the inner palace too" means in the king's palace situated outside the inner palace, such as the place of the court of justice and so on. "Though thus protected and guarded" means being thus protected and guarded in the king's palace, the royal city, and the regions of the kingdom, both inside and outside, in many places, by many hundreds of well-arranged protection, defence, and guarding, for my own sake alone, for the purpose of fearlessness and comfortable abiding. The terms "frightened" and so on are mutual synonyms of one another. Or alternatively, "frightened" means fearing rival kings. "Agitated" means agitated and shaken by the alarm of fear naturally arising even in one's own kingdom. "Distrustful" means, by the saying "a king should at all times be without trust," proceeding with upturned face due to distrust everywhere and due to suspicion regarding the conditions for those various duties and tasks to be done. "Fearful" means fearful with terror capable of producing bodily trembling, arisen from the thought "Even by those who frequent my presence, without my knowing, harm might come to me at some time." Some also read "utrasto." "I dwelt" means having become thus, I dwelt.

"Now" means now, from the time of going forth onwards. "Alone" means without companion; by this he shows bodily withdrawal. The meaning of the terms "fearless" and so on should be understood by the reverse of what has been stated. His being fearless and so on is due to the very absence of possession which is the sign of fear and so on, and of the mental defilement which has that as its sign. By this he shows mental seclusion. "Living at ease" means without eagerness regarding the guarding of the body. "Subdued" means with hair not raised, due to the absence of trepidation which produces horripilation. By both terms too he shows independent dwelling. "Living on what is given by others" means subsisting on robes and so on given by others; by this, through the means of illustrating the complete absence of attachment, he shows the abandonment of every cause of fear without remainder. "With a mind become like a deer" means with a mind arisen like that of a deer, through dwelling in confidence. For a deer, dwelling in the forest on a path untrodden by humans, stands confidently, sits down, lies down, and departs wherever it wishes with unobstructed movement; thus he shows "I too dwell in this way." For this was said by the Individually Enlightened One -

"This is the reason, venerable sir" means venerable sir, the Blessed One, that is to say, this supreme happiness of seclusion, the happiness of fruition attainment that is mine now - seeing this very reason, I uttered the inspired utterance "Oh, what happiness! Oh, what happiness!"

"This matter" means having understood in every respect this matter of the Elder Bhaddiya, reckoned as the happiness of seclusion, which has gone beyond the domain of worldlings. "This inspired utterance" means he uttered this inspired utterance that illuminates the power of the departure of fear and sorrow together with their causes.

Therein, "for one within whom there are no irritations" means: for whatever noble person, within, internally, in one's own mind, the agitations of consciousness that cause impurity of consciousness - lust and so on - irritations of hate alone, of many kinds by way of the distinction of causes such as grounds of resentment and so on - those irritations do not exist, are not found, because they have been abandoned by the path. For this word "antara," although it is seen in the sense of reason in such passages as "about me and you - what is the reason" and so on, in the sense of middle in such passages as "during the coldest eight days of the winter, at the time of snowfall" and so on, in the sense of opening in such passages as "between Jeta's Grove and between Sāvatthī" and so on, in the sense of mind in such passages as "the danger born from within" and so on, here too it should be seen in the sense of mind. Therefore it was said "within, in one's own mind."

"And who has transcended such becoming and non-becoming" means: because "becoming" means success; "non-becoming" means failure. Likewise, "becoming" means growth; "non-becoming" means deterioration. Or "becoming" means eternalism; "non-becoming" means annihilation. Or "becoming" means merit; "non-becoming" means evil. Or "becoming" means a fortunate destination; "non-becoming" means an unfortunate realm. Or "becoming" means minor; "non-becoming" means great. Therefore, that which is called "becoming and non-becoming," manifold by way of the becomings of rebirth into success, failure, growth, deterioration, eternalism, annihilation, merit, evil, fortunate destination, unfortunate realm, minor, and great. By the four noble paths, according to their origination, by this or that method, he has transcended, gone beyond, such becoming and non-becoming. The grammatical inflection should be altered according to the meaning. "That one, free from fear" means: that one of such nature, endowed with the aforesaid qualities, one who has eliminated the mental corruptions, free from fear through the departure of the cause of fear by way of the absence of irritation of consciousness and the transcendence of such becoming and non-becoming; happy through the happiness of seclusion and the happiness of the highest fruition; sorrowless precisely because of being free from fear. "The gods are unable to see" means: except for those who have attained the path, all rebirth gods, even though striving, are unable to see, cannot manage, cannot succeed in seeing by way of seeing the course of consciousness - how much less so human beings. For even learners, like worldlings, do not know the course of consciousness of an arahant.

The commentary on the Tenth Discourse is completed.

And completed is the commentary on the Mucalinda Chapter.

3.

The Chapter on Nanda

1.

Commentary on the Discourse on What is Born of the Result of Action

21. In the first of the Nanda Chapter, "a certain monk" means one monk who had eliminated the mental corruptions, unknown by name and clan. He, it is said, was a son of good family dwelling in Rājagaha, stirred by the Elder Moggallāna, having seen the danger of wandering in the round of rebirths, having gone forth in the presence of the Teacher, having purified his moralities, having taken up the meditation subject of the four truths, before long, having aroused zeal in insight, attained arahantship. Afterwards a severe illness arose in him; he dwelt enduring it by reviewing. For those who have eliminated the mental corruptions, there is indeed no mental pain; but bodily pain does indeed occur. One day, at a place not too far from the Blessed One who was teaching the Teaching, he sat cross-legged enduring the pain. Therefore it was said "was seated not far from the Blessed One" and so on.

Therein, "cross-legged" means a seat with the thighs bound all around. "Folding" means binding. "Directing his body upright" means having placed the upper body upright, having arranged the eighteen vertebrae of the spine tip to tip. For indeed, for one seated thus, the skin, flesh, and sinews do not bend; therefore he sits thus. "Born of the result of old kamma" means arisen by way of being the result of action done before, or arisen as a portion of the collection of the round of results, of the kind of pleasure and pain, in the result of old kamma. What is that? Suffering. And by "born of the result of old kamma," showing that illness to be of kamma-origination, he rejects its being of the nature of what is caused by external agency, by change of temperature, and so on. "Painful" means unable to be endured by many people. "Sharp" means piercing, or thick by way of occurring having overpowered. "Harsh" means hard. "Bitter" means disagreeable. "Enduring" means dwelling above it, bearing, being patient.

"Mindful and fully aware" means mindful and fully aware by means of the mindfulness and full awareness that discern feeling. This is what is meant - Being mindful by means of mindfulness aroused through the discernment of the impermanence of feeling thus: "This so-called feeling is impermanent in the sense of non-existence after having been, dependently arisen because of having arisen dependent on conditions such as undesirable objects and so on, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation because of having the intrinsic nature of invariably breaking up after having arisen," and being fully aware by means of penetrating the undistorted intrinsic nature. Or alternatively, mindful through the attainment of the expansion of mindfulness, by the well-established mindfulness in body, feelings, mind, and mental phenomena everywhere; likewise, fully aware through the attainment of the expansion of wisdom, by the discernment of activities. "Without being distressed" means not being distressed like a blind worldling in the manner stated thus: "An ignorant worldling, monks, being touched by some painful phenomenon or other, grieves, is wearied, laments, beats his breast and wails, falls into confusion" - not producing mental suffering because it has been uprooted by the path itself, enduring only bodily suffering born of the result of kamma, he sits as if having attained a meditative attainment. "Saw" means he saw that venerable one seated thus with the patience of endurance.

"This matter" means having understood in every respect this matter reckoned as the state of those who have eliminated the mental corruptions being unsmeared by worldly adversities, the reason for not making effort to have such a disease treated by physicians and so on. "This inspired utterance" means he uttered this inspired utterance that makes clear the non-attainment of vexation by whatever painful phenomena of conditioned phenomena.

Therein, "who has abandoned all kamma" means of one who has abandoned all kamma. For from the time of the arising of the highest path, all wholesome and unwholesome actions of the Worthy One are called abandoned because of their inability to give conception, since the noble path knowledge is called the destroyer of kamma. "Monk" means of the monk because of having broken the mental defilements. "Shaking off the dust done before" means of one who is shaking off, destroying, by the experiencing of the result, that action to be experienced as unpleasant which has obtained the name "dust" because of being mixed with the dust of lust and so on, done before the attainment of arahantship. But after the attainment of arahantship, there is indeed no possibility of blameworthy action, and blameless action, because the root of becoming has been utterly cut off, being of cut-off root, like a flower, because of the absence of the ability to give fruit, is merely functional.

"Unselfish" means of one who is unselfish, free from mine-making, because of the absence of grasping "mine" anywhere among matter and so on. For one who has mine-making, he, through self-affection, has his body tended by physicians and so on. But the Worthy One is unselfish; therefore he is of an indifferent disposition even regarding the tending of the body. "Stable" means of one who is stable, having crossed over the fourfold mental flood and standing on the dry ground of Nibbāna; or of one who is stable because of the absence of running on by way of taking up conception in rebirth. For trainees and worldlings, because of the non-abandonment of mental defilements and volitional activities, run on, so to speak, in the round of rebirths by way of death and rebirth-linking; but the Worthy One, because of the absence of that, is called stable. Or alternatively, of one established in the tenfold noble qualities termed those of one who has eliminated the mental corruptions. "Such a one" means of such a one, through the state of such-likeness reckoned as being equally the same towards desirable things and so on, endowed with the fivefold noble supernormal power stated by the method beginning with "one dwells perceiving the non-repulsive in the repulsive," with the six-factored equanimity that is unshakeable by the eight worldly adversities. "There is no need to make people speak" means there is no purpose to speak to, to tell people "Prepare my medicines and so on," because of the state of being indifferent towards the body. For the disposition of those who have eliminated the mental corruptions is: "Like a withered leaf fallen from its binding, let this body break apart and fall by itself." For this was said:

Or alternatively, having shown some sign, the meaning is that for one who has eliminated the mental corruptions there is no need to make people speak, to cause them to speak by way of invitation with requisites, saying "What should be desired for the noble one?" - because such wrong livelihood has been uprooted by the path itself. Thus the Blessed One made known the reason for his not having himself treated to those who were thinking "Why does this elder sit not far from the Blessed One without having his illness treated by physicians?"

The commentary on the First Discourse is completed.

2.

Commentary on the Nanda Discourse

22. In the second, "Nanda" is his name. For he, because of being endowed with the characteristics of a universal monarch, was born delighting his mother and father together with their attendants and the entire circle of relatives, thus he received the name "Nanda." "The Blessed One's brother" means brother by being the son of the same father as the Blessed One. For siblings born of the same mother do not arise for the Blessed One; therefore it was said "maternal aunt's son," meaning the son of the younger mother. For he was the son of Mahāpajāpati Gotamī. "Without delight" means not delighting. "The holy life" means the holy, the foremost, the highest conduct - one seat, one sleeping place, abstinence from sexual intercourse. "To maintain" means to keep and carry on rightly, completely, and purely from the first consciousness up to the last consciousness. And here, by the second term "holy life," the inclusion of the holy life of the path should also be understood. "Having rejected the training" means having refused, having given up the threefold training that was taken upon oneself together with the state of being a monk at the time of full ordination and not practised in the manner in which it should be brought to fulfilment. The meaning is having given up. "To the lower life" means to the state of a householder. "I shall return" means I shall turn back.

But why did he announce thus? Here this is the progressive discourse - The Blessed One, having set in motion the excellent wheel of the Teaching, having gone to Rājagaha, while dwelling at the Bamboo Grove, when ten messengers, each with a retinue of a thousand, sent by the Great King Suddhodana saying "Bring my son and show him to me," had together with their retinues attained arahantship, by the Elder Kāḷudāyī who had gone last of all and attained arahantship, having known the time for going, having praised the beauty of the road, being entreated to go to his native land, attended by twenty thousand who had eliminated the mental corruptions, having gone to the city of Kapilavatthu, at the gathering of relatives, having made the shower of lotus petals the occasion, having told the Vessantara Jātaka, on the following day having entered for almsfood, by the verse "One should rise up and not be negligent" having established his father in the fruition of stream-entry, having gone to the residence, by the verse "One should practise the Teaching" he established Mahāpajāpati in the fruition of stream-entry, and the king in the fruition of once-returning.

At the conclusion of the meal, however, in dependence on the talk of the virtues of Rāhula's mother, having told the Candakinnarī Jātaka, on the third day, while the ceremonies of consecration, entering the new house, and marriage blessing were taking place for Prince Nanda, having entered for almsfood, having given the bowl into Prince Nanda's hands, having spoken a blessing, rising from his seat and departing, he did not take the bowl from the prince's hands. He too, out of respect for the Tathāgata, was not able to say "Please take your bowl, venerable sir." But he thought thus: "He will take the bowl at the top of the steps." The Teacher did not take it at that place. The other thought "He will take it at the foot of the steps." The Teacher did not take it even there. The other thought "He will take it in the royal courtyard." The Teacher did not take it even there. The prince, wishing to turn back, going unwillingly, out of respect was not able to say "Please take the bowl," and thinking "He will take it here, he will take it there," he goes on.

At that moment they informed the most beautiful girl in the country: "Lady, the Blessed One is taking Prince Nanda and going; he will manage without you." She, with her hair half-combed, with drops of water still dripping, having quickly ascended the mansion, standing at the lion-lattice window, said "Come back quickly, master's son." Those words of hers remained as if having fallen across his heart. The Teacher too, without taking the bowl from his hand, having led him to the monastery, said "Will you go forth, Nanda?" He, out of respect for the Buddha, without saying "I will not go forth," said "Yes, I will go forth." The Teacher said "If so, give Nanda the going forth," and having gone to the city of Kapilavatthu, on the third day gave him the going forth. On the seventh day, he gave the going forth to the boy Rāhula who had been adorned by his mother and sent, and who, having said "Give me my inheritance, ascetic," had come to the park together with him. On yet another day, having told the Mahādhammapāla Jātaka, he established the king in the fruition of non-returning.

Thus the Blessed One, having established Mahāpajāpati in the fruition of stream-entry and his father in the three fruitions, surrounded by the community of monks, having gone again to Rājagaha, from there, having given the acknowledgment to Anāthapiṇḍika for the purpose of coming to Sāvatthī, when the great monastery of Jetavana was completed, having gone there, he made his dwelling. Thus, while the Teacher was dwelling at Jeta's Grove, the Venerable Nanda, having gone forth against his own wish, not seeing the danger in sensual pleasures, recollecting the words spoken by the most beautiful girl in the country, having become dissatisfied, reported his own discontent to the monks. Therefore it was said "Now at that time the Venerable Nanda etc. I shall return to the lower life."

But why did the Blessed One give him the going forth in this way? "It is not possible to separate him from sensual pleasures by showing the danger beforehand; but having given him the going forth, having separated him from that by a means, I shall produce a higher distinction" - the Teacher, skilled in taming those amenable to instruction, thus first gave him the going forth.

"The Sakyan woman" means a daughter of a Sakyan king. "The most beautiful girl in the country" means beautiful in the country, the highest in beauty, free from the six bodily defects, endowed with the five marks of beauty. For because she is not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty, therefore she is free from the six bodily defects. She is endowed with these five marks of beauty: beauty of complexion, beauty of flesh, beauty of nails, beauty of teeth, and charm of youth.

Therein, by the radiance of her own body she illuminates a space of ten to twelve cubits; she is either like the piyaṅgu plant or like gold - this is her beauty of complexion. But her four hands and feet and the lower lip are like something treated with lac-colouring, similar to red coral or a red woollen blanket - this is her beauty of flesh. The twenty nail-leaves, where not released from the flesh, are as if smeared with lac-colouring; where released, they are similar to streams of milk - this is her beauty of nails. The thirty-two teeth, well set, similar to a row of pure coral, appear like a row of diamonds - this is her beauty of teeth. Even being one hundred and twenty years old, she appears as if sixteen years of age, without grey hair - this is her charm of youth. And she is beautiful, endowed with such qualities; therefore it was said "the most beautiful girl in the country."

"As I was leaving the house" is the genitive case used in the sense of disregard; the meaning is "as I was leaving from the house." Some also read "gharā nikkhamanta." "With half-combed hair" is an instrumental expression in the sense of indicating a state; the meaning is distinguished by incompletely combed hair. Some also read "aḍḍhullikhitehī." And "combing" means the arranging of hair with a comb and such instruments; they also call it "the procedure of hairdressing." "Having looked" means having looked with a half-closed eye indicating the diffusion of the essence of affection, as if binding him. "Me, venerable sir" - having already said "me" before, due to the state of mind confused with dissatisfaction, he again said "said this to me." "Quickly" means swiftly. "Recollecting that" means recollecting those words of hers, or recollecting those words of hers together with her manner.

The Blessed One, having heard his words, thinking "I shall appease his lust by a means," while leading him by supernormal power to the realm of the Thirty-three, on the way, in a certain burnt field, having shown him a certain singed female monkey with its ears, nose, and thumbs cut off, sitting on top of a charred stump, he led him to the realm of the Thirty-three. But in the Pāḷi it is stated as if he went to the realm of the Thirty-three with the Teacher in a single moment; that was said without mentioning the journey, with reference to the realm of the Thirty-three. For the Blessed One shows the Venerable Nanda that singed female monkey on the way while still going. If so, how is the illustration of bending and so on to be understood? That should be taken as an illustration of disappearance. Thus the Teacher, having led him to the realm of the Thirty-three, having shown him five hundred nymphs with dove-like feet who had come to attend upon Sakka, the king of gods, standing after having paid homage to him, asked about the distinction with regard to the beauty of those five hundred nymphs compared with the most beautiful girl in the country. Therefore it was said - "Then the Blessed One, having taken the Venerable Nanda by the arm etc. with dove-like feet."

Therein, "having taken by the arm" means as if having taken by the arm. For the Blessed One at that time performed such a feat of supernormal power that the Venerable Nanda was as if being led by the Blessed One having taken him by the arm. And therein, if the Blessed One had wished merely the seeing or the entering of that venerable one into the Tāvatiṃsa heavenly world, he could have shown him that heavenly world while he was seated, as at the time of the supernormal power of unveiling the universe, or he could have sent him there by supernormal power. But because he wished to show that female monkey on the road for the purpose of easy comprehension of the inferior and disgusting nature of human existence compared to divine existence, and because he wished to show the glories, splendours, and achievements of the heavenly world by plunging into them, therefore he took him and led him there. For thus there would be for him delight especially in the abiding by the holy life for that purpose.

"With dove-like feet" means with feet similar to pigeon's feet because of their red colour. All of those, it is said, had such delicate feet through the giving of foot-anointing oil to the disciples of the Blessed One Kassapa. "Passasi no" means "passasi nu" (do you see?). "More beautiful" means of more distinguished beauty. "More fair to behold" means more worthy of being seen in the sense of never causing satiety even for those looking at them for a whole day. "More lovely" means more conducive to confidence on all sides through the beauty of all limbs.

But why did the Blessed One cause the Venerable Nanda, whose mind was filled with desire, to look at the nymphs? In order to easily remove his mental defilements. Just as a skilled physician, treating a person with an excess of humour, first having loosened the humours by means of drinking softening medicine and so on, afterwards properly removes them by means of emetics and purgatives, even so it should be understood that the Blessed One, skilled in taming those to be trained, having shown the celestial nymphs to the Venerable Nanda who was full of lust, loosened them, wishing to remove them completely by the medicine of the noble path.

"A singed monkey" means a female monkey with charred limbs and minor limbs. "Just so indeed" - the meaning is: just as, venerable sir, that singed monkey with its ears and nose cut off shown to me by you, with reference to the most beautiful girl in the country, even so the most beautiful girl in the country with reference to these five hundred nymphs. "Of five hundred nymphs" is the genitive case used in the accusative sense; the meaning is "five hundred nymphs." Or this is the genitive case in the sense of a part-whole relationship; therefore the intention is "compared with the beauty of the five hundred nymphs." And "compared with" means having placed nearby; the meaning is "with reference to." "A reckoning" - the feminine form means a counting. "A fraction" means even a fraction of a fraction; having divided one into sixteen portions, then having taken one portion from that, when that is counted in sixteen ways, whatever single portion is there, that is what is meant by "a fraction"; he says that she does not amount to even that fraction. "Comparison" means also the placing nearby, having taken by way of simile, thinking "this one is similar to that one."

That holy life in which he was without delight was previously stated and is well known; therefore, without touching upon that, for the purpose of generating regard for delight therein, it was said by way of repetition: "Enjoy yourself, Nanda, enjoy yourself, Nanda." "I am your surety" - why did the Blessed One, wishing for his abiding by the holy life, undertake to be surety for what is not the holy life? He undertook the surety because where his lust had firmly fallen upon an object, by transferring that to a new object, it could easily be made to be abandoned. The talk on heaven in the progressive discourse is an illustration of this meaning.

"They heard" - how did they hear? For the Blessed One at that time, having shown the duty to the Venerable Nanda, when he had gone to his own day-quarters, having told that occurrence to the monks who had come to attend upon him, just as a skilled man, having known a peg that has not come out, having removed it by means of another peg, then shakes that one loose with his hands and so on and removes it, even so, wishing to remove his lust in the habitual domain by extracting it through a new domain, and then to remove even that by making it the cause for the path of the holy life, he commanded: "Come, monks, address the monk Nanda with talk of being a hireling and talk of being a bought slave." Thus the monks heard. Some, however, say: "The Blessed One performed such a feat of supernormal power that those monks came to know that matter."

"With talk of being a hireling" means with the talk "he is a hireling." For whoever performs work for wages, he is called a hireling; this venerable one too, living the holy life for the purpose of enjoying nymphs, is like a hireling - thus it was said "with talk of being a hireling." "With talk of being a bought slave" - whoever buys something with coins and so on, he is called a bought slave; this venerable one too buys his own holy life for the sake of nymphs, therefore by such a word "a bought slave." Or alternatively, carrying on the life reckoned as abiding by the holy life by the wages reckoned as the enjoyment of nymphs by the Blessed One's command, he is as if being maintained by the Blessed One in sustaining himself by those wages - thus he was called "a hireling"; likewise, having made the sale reckoned as the enjoyment of nymphs something to be received, standing under the Blessed One's command, he is as if bought by the Blessed One by that sale - thus it was said "a bought slave."

"Being troubled" means being oppressed, being afflicted with suffering. "Being ashamed" means being abashed. "Being disgusted" means regarding with loathsomeness. "Alone" means without companion. "Withdrawn" means withdrawn in body and mind from sensual pleasures as objects and sensual pleasures as defilements. "Diligent" means not abandoning mindfulness in the meditation subject. "Ardent" means possessing ardour through bodily and mental energy; that which scorches the mental defilements is ardour, energy. "Resolute" means one whose self is directed towards and whose individuality is given over, through disregard for body and life; or one whose mind is directed towards Nibbāna. "Before long" means not long after the undertaking of the meditation subject. "For the sake of which" means for the purpose of which. "Sons of good family" - sons of good family are twofold: sons of good family by birth and sons of good family by conduct; but this one was a son of good family in both ways. "Rightly" means by reason and by cause. "From home" means from the house. "Homelessness" means going forth. For the work of ploughing, trading, and so on is beneficial for the house - this is called "household life"; since that does not exist herein, the going forth is called "homelessness." "Go forth" means they approach. "That unsurpassed" means that which is unsurpassed. "The final goal of the holy life" means the fruition of arahantship, which is the final goal of the holy life of the path. For it is for the sake of that that sons of good family go forth here. "In this very life" means in this very individual existence. "Having realised by direct knowledge himself" means having made it evident through one's own wisdom; the meaning is having known without depending on others. "Having attained, he dwelt" means having reached, or having accomplished, he dwelt. And dwelling thus, birth is eliminated, etc. he directly knew. By this, the ground for his reviewing is shown.

Therein, "birth is eliminated" - it is not his past birth that is eliminated, because it was already eliminated before; not the future, because of its being future; not the present, because it is still existing. But whatever birth, classified as one-aggregate, four-aggregate, or five-aggregate in one-constituent, four-constituent, or five-constituent existences, would arise because of the non-development of the path - that is eliminated because of the development of the path, by reaching the state of non-arising. He directly knew that by reviewing the mental defilements abandoned through path development, knowing that even action that exists in the absence of mental defilements does not lead to rebirth-linking in the future. "Lived" means dwelt, lived through completely, done, practised; the meaning is accomplished. "The holy life" means the holy life of the path. For together with the good worldling, the seven trainees are said to be dwelling the dwelling of the holy life; one who has eliminated the mental corruptions is one who has completed the dwelling. Therefore he, reviewing his own dwelling of the holy life, directly knew "the holy life has been lived." "What was to be done has been done" means the sixteenfold function has been accomplished by way of full understanding, abandoning, realisation, and meditative development through the four paths in regard to the four truths. For the good worldling and others perform that function; one who has eliminated the mental corruptions is one who has done what was to be done. Therefore he, reviewing what was to be done by himself, directly knew "what was to be done has been done." "There is no more of this state of being" - he directly knew "now there is no further function for me again for the sake of such a state of being, for the sake of the sixteenfold function, or for the elimination of mental defilements, or for path development." Or alternatively, "there is no more of this state of being" - he directly knew "from this state of being, from this, of such a kind, beyond the present continuity of aggregates, there is no further continuity of aggregates for me; but these five aggregates, fully understood, remain like trees with their roots cut off; they will be extinguished through the cessation of the final consciousness, like a fire without fuel, and will reach the state of being beyond designation." "A certain one" means one. "Of the Worthy Ones" means he was one great disciple among the Worthy Ones who were disciples of the Blessed One - this is the meaning.

"A certain deity" means one Brahmā deity who has attained the path. For she, being herself one beyond training, directly knew the domain of one beyond training. For trainees know their respective trainee domain, and worldlings know only their own worldling domain. "When the night was far advanced" means when the night was spent; the meaning is the middle watch. "With surpassing beauty" means with exceedingly excellent beauty. "Kevalakappaṃ" means completely, all around. "Having illuminated" means having made Jeta's Grove a single radiance with one's own radiance, like the moon and like the sun. "Approached him" means having known of the Venerable Nanda's attainment of arahantship, filled with joy and happiness, thinking "I shall report that to the Blessed One," she approached.

"With the elimination of the mental corruptions": here, "they flow" (āsavanti) thus they are mental corruptions (āsavā); the meaning is that they proceed through the eye-door and so on. Or alternatively, they are mental corruptions because they flow up to the change-of-lineage or up to the highest existence; the meaning is that they proceed having made these phenomena and this location their interior. They are mental corruptions like the fermentation of liquor and so on, in the sense of having long been dwelling. Their state of having long been dwelling should be understood by such statements as "A first point, monks, is not discerned of ignorance" and so on. Or alternatively, mental corruptions also because they flow and produce the extended suffering of the round of rebirths (saṃsāra). And here the former meaning is applicable to mental defilements; the latter to action as well. And not only action and mental defilements alone are mental corruptions, but also misfortunes of many kinds. For thus, in the passage "I do not teach the Teaching, Cunda, only for the restraint of mental corruptions pertaining to the present life," here mental defilements that are the root of contention have come as mental corruptions.

Here, action pertaining to the three planes and the remaining unwholesome mental states have come as mental corruptions. "For the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life" means injuring others, remorse, murder, imprisonment, and so on, as well as misfortunes of many kinds that constitute the suffering of the realms of misery.

But those mental corruptions, in the monastic discipline - "For the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life" - have come in two ways. In the six sense bases, "There are these three mental corruptions, friends - The mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance" - they have come in three ways; likewise in other discourses. In the Abhidhamma, those very same together with the mental corruption of wrong view have come in four ways. In the Nibbedhika exposition, "There are, monks, mental corruptions leading to hell" and so on - they have come in five ways. In the Book of Sixes, "There are, monks, mental corruptions to be abandoned by restraint" and so on - by this method they have come in six ways. In the Sabbāsava exposition, those very same together with those to be abandoned by seeing have come in seven ways. But here, four mental corruptions should be understood according to the Abhidhamma method.

"Elimination" - here, however, in such passages as "whatever elimination, breaking up, disintegration of the mental corruptions," the breaking up of the mental corruptions' own nature is stated as the elimination of mental corruptions. In such passages as "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees," the non-arising of mental corruptions in the future is stated as the elimination of mental corruptions.

In such passages, the path is stated as the elimination of mental corruptions. In such passages as "with the elimination of the mental corruptions, he is an ascetic," it is fruition.

In such passages, it is Nibbāna. But here, the absolute elimination of mental corruptions, or the non-arising, or the path is stated as "the elimination of mental corruptions."

"Without mental corruptions" means one whose mental corruptions have been entirely abandoned by way of subsiding. "Liberation of mind" means the concentration of the fruition of arahantship. "Liberation by wisdom" means the wisdom of the fruition of arahantship. Both terms are used for the purpose of showing the yoked-together state of serenity and insight in fruition as well, just as in the path. "Knowledge" means the knowledge of omniscience. Immediately after the deity's words, knowledge arose for the Blessed One who was reflecting "How indeed?" that "arahantship has been realised by Nanda." For that venerable one, being thus mocked by his companion monks, with religious emotion arisen thinking "A weighty deed indeed was done by me, that I, having gone forth in such a well-proclaimed Teaching and discipline, made the Teacher a surety for the attainment of nymphs," having established shame and moral fear, striving and endeavouring, having attained arahantship, he thought - "What if I were to release the Blessed One from that promise." He, having approached the Blessed One, reported his intention to the Teacher. Therefore it was said - "Then the Venerable Nanda etc. from that promise." Therein, "promise" means the promise of surety, by the acknowledgment "I am the guarantor for the attainment of nymphs."

Then the Blessed One said to him "Since final liberating knowledge has been attained by you - this is known by me, a deity also reported to me - therefore I am not to be released from the promise now, since I have already been released by the very attainment of arahantship." Therefore it was said "Just when, Nanda" and so on. Therein, "yadeva" means when just. "Te" means of you. "Released" means freed. This is what is meant - At the very time when your mind was liberated from the mental corruptions, then immediately I was freed from that surety.

That venerable one too, even during the time of insight, with effort arisen, thinking "It was in dependence on non-restraint of the faculties that I reached this affliction; I shall well restrain that very thing," with strong shame and moral fear, and because of having made an aspiration in that regard, he also undertook the superior practice in sense restraint. For this was said:

"If, monks, Nanda needs to look towards the eastern direction, having collected together with the whole mind, Nanda looks towards the eastern direction - 'Thus as I look towards the eastern direction, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me' - thus he is fully aware there.

"If, monks, Nanda needs to look towards the western direction... etc. the northern direction... the southern direction... above... below... the intermediate directions, having collected together with the whole mind, Nanda looks towards the intermediate directions - 'Thus as I... etc. he is fully aware there.'"

For that very reason the Teacher established that venerable one in the foremost position thus: "This is the foremost, monks, of my disciples who are monks with guarded doors in the faculties, that is to say, Nanda."

"Having understood this matter" means having understood in every respect this matter of the Venerable Nanda, reckoned as the attainment of the state of being imperturbable regarding happiness and so on, having exhausted all mental corruptions. "This inspired utterance" means he uttered this inspired utterance that illuminates that meaning.

Therein, "for whom the mire has been crossed over" means by whichever noble person, through the bridge of the noble path, all the mire of views, or indeed the mire of wandering in the round of rebirths, has been crossed over by going to the far shore of Nibbāna. "The thorn of sensual pleasure crushed" means because it pierces beings. All the defilement of sensuality that has obtained the name "thorn of sensual pleasure," all the disturbance of sensuality, has been crushed, broken, and completely destroyed by the stick of the highest knowledge. "Having reached the elimination of delusion" means one who is thus, through the exhaustion of all confusion regarding the domain of suffering and so on, has reached the elimination of delusion, and has arrived at the fruition of arahantship and Nibbāna. "That monk does not tremble in pleasures and pains" means that monk whose mental defilements are broken does not tremble, does not waver, regarding pleasures arisen from conjunction with desirable objects and pains arisen from conjunction with undesirable objects, and does not undergo mental disturbance on that account. And "in pleasures and pains" is merely a representative teaching; it should be understood that he does not tremble in all worldly adversities.

The commentary on the Second Discourse is completed.

3.

Commentary on the Yasoja Discourse

23. In the third, "headed by Yasoja": here "Yasoja" is that elder monk's name; because of having gone forth making him the forerunner and because of wandering about with him, those five hundred monks are called "headed by Yasoja."

Their former connection is this - In the past, it is said, in the Dispensation of Kassapa, the One of Ten Powers, a certain forest-dwelling monk dwelt in a leaf hut built on a flat rock in the forest. And at that time, five hundred thieves, having done such things as plundering villages, living by theft, having done the work of thieves, being pursued by the country people, fleeing, having entered the forest, not seeing there any shelter or refuge, having seen not far away that monk seated on a rock, having paid homage, having told him that news, requested "Be a refuge for us, venerable sir." The elder said "There is no refuge equal to morality for you; all of you undertake the five precepts." They, having accepted saying "Very well," undertook the precepts. The elder told them the method of the Simile of the Saw: "You are now established in morality; even towards those who would destroy your lives, do not corrupt your minds." They accepted, saying "Very well." Then those country people, having arrived there, searching here and there, having seen those thieves, deprived them all of life. They, without producing even so much as ill-will towards them, with unbroken morality, having died, were reborn among the sensual-sphere gods. Among them, the chief thief became the chief young god, the others were his very retinue.

They, wandering in the round of rebirths again and again, having spent one interval between Buddhas in the heavenly world, in the time of our Blessed One, having passed away from the heavenly world, the chief young god was reborn as the son of a fisherman who was the village headman of a fishermen's village of five hundred families at the gate of the city of Sāvatthī; they gave him the name Yasoja. The others too were reborn as sons of the remaining fishermen. They, through former association, all having become companions, playing together in the dust, gradually came of age; Yasoja was their chief. They all, having come together, taking nets, went about catching fish in rivers, lakes, and so on.

Then one day, when a net was cast in the river Aciravatī, a gold-coloured fish entered the net. Having seen that, all the fishermen too were glad and delighted, saying "Our sons, while catching fish, have caught a gold-coloured fish." Then those five hundred companions too, having put the fish into the boat, having lifted up the boat, showed it to the king. The king, having seen it, thinking "The Blessed One will know the reason for its golden colour," having had the fish taken, showed it to the Blessed One. The Teacher, having said "This one, having gone forth when the Dispensation of Kassapa, the Perfectly Self-awakened One, was declining, practising wrongly, having caused the Dispensation to decline, was reborn in hell, having been tormented in hell for one interval between Buddhas, having passed away from there, was reborn as a fish in the Aciravatī," and having had that very one tell of the state of his maternal aunts being reborn in hell and the state of his brother elder monk having attained final Nibbāna, on this occasion taught the Kapila Discourse.

Having heard the Teacher's teaching, those five hundred fishermen's sons, having been stirred with a sense of urgency, having gone forth in the presence of the Blessed One, having become fully ordained, dwelling in seclusion, came to see the Blessed One. Therefore it was said - "Now at that time about five hundred monks headed by Yasoja" and so on.

Therein, "tedhā" means "they here." "With the resident monks" means with those dwelling in permanent residence. "Exchanging friendly greetings" means when a friendly welcome had been made by the resident monks by way of hospitality beginning with "I hope, friend, it is bearable," again exchanging greetings beginning with "Yes, friend, it is bearable," rejoicing together with them with equally arisen joy. "Preparing lodgings" means having asked about the lodgings available for their teachers, preceptors, and themselves, having had those resident monks arrange lodgings for them saying "This is for your teachers, this is for your preceptors, this is available for you," and having gone there themselves, having opened the doors and shutters, having taken out the beds, small chairs, mats made of stalks, and so on, having shaken them out, and preparing them by way of placing them in their proper places.

"Setting in order their bowls and robes" means storing away the ascetic's requisites thus: "Venerable sir, place this bowl of mine here, this robe, this small dish, this water vessel, this walking stick of mine." "Making loud sounds and great sounds": a loud sound in the sense of going upward, for those whose sound is loud they are "uccāsaddā," changing the short "a" to the long "ā." A great sound in the sense of being spread out in all directions, for those whose sound is great they are "mahāsaddā." "Like fishermen, methinks, at a fish haul" means like fishermen at a fish plundering. Just as fishermen - those who have obtained the name "fishermen" because of operating in water, because of proceeding for the purpose of catching fish - fish-catchers, having cast a net into the water for the purpose of catching fish, make loud sounds and great sounds saying "It has entered, it has not entered, it is caught, it is not caught" and so on. And just as they, having gone to the place where fish baskets and so on were placed, among the great multitude, saying "Give me one fish, give me one piece of fish, a large one was given to so-and-so, a small one to me" and so on, when they are plundering, by way of prohibiting them and so on, they make loud sounds and great sounds - it shows that these monks were just like that. "Tete" means "they, these." "Kiṃnu" means "of what indeed," the meaning is "for what purpose indeed." "Teme" means "they, these." "I dismiss" means I send away. "Vo" means you. "You should not dwell near me" means you should not dwell in my presence. It explains: you who, having come to the dwelling place of a Buddha such as me, make such a great sound - dwelling according to your own nature, what fitting conduct would you do? There is no business of dwelling near me for those such as you. And when they were thus dismissed by the Blessed One, not even a single monk among them, without saying "The Blessed One would dismiss us merely on account of a great sound" or any other reply whatsoever, all, out of respect for the Buddha, accepting the Blessed One's word, having said "Yes, venerable sir," departed. But this occurred to them: "We came thinking 'We shall see the Teacher, we shall hear the Teaching, we shall dwell in the presence of the Teacher.' But having come to the presence of such a venerable Teacher, we made a great sound; this is our own fault; we have been dismissed from there; it was not obtained to dwell in the presence of the Teacher, to look upon his all-pleasing golden-coloured body, to hear the Teaching taught with his sweet voice." They, having become overcome with strong displeasure, departed.

"Having set in order" means having made well guarded. "Vajjī" means a province so named; the Vajjī are princes who are provincial rulers; their abode, though a single province, is called simply "Vajjī" by conventional usage. Therefore it was said "among the Vajjīs." "Vaggumudā" means a river so named, considered by the world as meritorious. "Vaggamudā" is also a reading. "By one who desires their welfare" means by one who, without expecting any purpose for himself, wishes only their benefit. "By one who seeks their benefit" means by one who wishes their welfare, by one whose habit is to seek that welfare reckoned as benefit, or the good that is the cause of that benefit, thinking "How might my disciples be freed from the suffering of the round of rebirths?" Precisely because of that, by one who is compassionate, out of compassion, not counting the fatigue of his own body, having gone even far away to the presence of those amenable to instruction. Out of that very compassion we were dismissed, not out of expectation of service and so on for himself. Since the Buddhas, the Blessed Ones, who revere the Teaching, are to be venerated only through right practice, and they dismiss even those who merely make loud sounds, therefore come, friends, let us lead our life in such a way, fulfilling the unmistakable practice through the application of mindfulness and full awareness everywhere, bringing to completion the meditation subject as taken up, let us lead our life dwelling in the four postures. "That the Blessed One would be pleased with us as we dwell thus" means as we dwell thus, the Blessed One would be pleased, would be gratified by the veneration of right practice - this is the meaning.

"Within that one rainy season" means in that very rainy season, without exceeding the great invitation ceremony. "All realised the three true knowledges" means all those five hundred monks made self-witnessed these three true knowledges - the knowledge of recollecting past lives, the knowledge of the divine eye, and the knowledge of the elimination of mental corruptions - which are called true knowledges in the sense of piercing through the mass of delusion and so on that conceals the aggregates dwelt in during past lives. Among the mundane direct knowledges, these very two direct knowledges are of great help for the knowledge of the elimination of mental corruptions, not so the knowledges of the divine ear, others' mental states, various kinds of supernormal power - for the purpose of showing this, the triad of true knowledges alone was taken up here by way of showing the achievement of those monks. For thus in the Verañja Discourse, the Blessed One, showing his own achievement to the brahmin of Verañja, taught only the triad of true knowledges, not because of the absence of the knowledge of the divine ear and so on. Thus, even though the knowledge of the divine ear and so on existed for those monks too, they were not taken up. For those monks possessed the six higher knowledges. And having done so, he will speak of the trace of supernormal power of those monks, saying "having vanished from the bank of the river Vaggumudā, they appeared before the Blessed One in the Pinnacled Hall in the Great Wood."

"As long as he liked" means according to his delight, according to his disposition. For when Buddhas are dwelling in one place, there is no discontent whatsoever arising on account of failure of shade and water, or uncomfortable lodgings, or the faithless nature and so on of the people; nor is there a prolonged dwelling through their success, thinking "We dwell in comfort." But wherever, while the Blessed One is dwelling, people become established in the refuges, or undertake the precepts, or go forth, or attain the path of stream-entry and so on, the Teacher dwells for the purpose of establishing them in those attainments; in the absence of that, he departs. For at that time there was no duty of a Buddha to be performed at Sāvatthī. Therefore it was said - "Then the Blessed One, having dwelt at Sāvatthī as long as he liked, set out on a journey towards Vesālī."

"Wandering on a journey" means going on a long journey. And this journey of the Blessed One is of two kinds - the hurried journey and the unhurried journey. Therein, having seen a person capable of being awakened even far away, the swift going for the purpose of awakening him is called the hurried journey; that should be seen in the going out to meet Mahākassapa and so on. But whatever going, in the order of villages, market towns, and royal capitals, daily by way of one or half a yojana, helping the world by the practice of walking for almsfood and so on, this is called the unhurried journey; this very one is intended here. "Arrived there" means he approached by that direction, or he approached that place, or he arrived there - the meaning is he entered.

"There" means in that place. "Su" is merely a particle. "At Vesālī" means in the city of the Licchavi kings which received the name "Vesālī" because it became extensive three times. "In the Great Wood" - the Great Wood is a naturally grown, unplanted, bounded, great forest. But in the vicinity of Kapilavatthu, the Great Wood, connected as one with the Himalayas, being without boundary, stood reaching the great ocean. This one is not like that; a bounded great forest is the Great Wood. "In the Pinnacled Hall" - in that Great Wood, in a park built with reference to the Blessed One, having a pinnacle building within, made with a swan-and-quail covering, accomplished in every respect, the Perfumed Chamber of the Buddha, the Blessed One, is called the Pinnacled Hall; in that Pinnacled Hall. "Of the monks dwelling on the bank of the Vaggumudā" means of those dwelling on the bank of the Vaggumudā. "Having encompassed their minds with his mind and attended to them" means having defined their consciousness with his own consciousness and attended to it; or having known the distinction attained by them through the knowledge of others' mental states or through omniscient knowledge - this is the meaning.

"As if filled with light" means as if light had arisen. The other is a synonym for that very thing; the meaning is as if illumined by a thousand moons and a thousand suns. Because those five hundred monks headed by Yasoja, having completely dispelled the darkness of ignorance, dwell having become light and having become radiance, therefore the Blessed One praises those monks by way of speaking praise of the direction in which they dwell, beginning with "This direction seems to me as if filled with light, Ānanda." Therefore it was said - "The direction in which the monks dwelling on the bank of the Vaggumudā dwell." "Not disagreeable" means not repulsive, agreeable, captivating - this is the meaning. For in whatever region great sages accomplished in virtues beginning with morality dwell, that place, even though it be of the nature of steep ascents, steep descents, uneven ground, and difficult terrain, is nevertheless delightful and pleasant indeed. For this was said:

"You should send" means you should dispatch. "The Teacher wishes to see the venerable ones" means the showing of a gift-like gesture in the presence of those monks. Thus the Blessed One, having seen that the purpose for which he dismissed those monks had reached its culmination, with gladdened mind, informed the Elder of his wish to see them. For thus it occurred to him: "I shall dismiss these makers of loud sounds and great sounds; then they, like a good thoroughbred horse by the stroke of a whip, urged by that, having attained religious emotion, having entered the forest for the purpose of pleasing me, striving and endeavouring, will very quickly realise arahantship." Now, having seen them attained to the highest fruition, with mind pleased by that attainment of arahantship, having become desirous of seeing them, he thus commanded the treasurer of the Teaching.

"That monk" means one monk possessing the six higher knowledges, thus commanded by the Elder Ānanda. "Before" means in the presence of. "In the imperturbable concentration" means in the concentration of the highest fruition based on the fourth meditative absorption; some say "based on an immaterial meditative absorption." "In the imperturbable concentration" is also a reading. But why did the Blessed One, knowing of the arrival of those monks, without making a friendly welcome, enter upon the attainment itself? For the purpose of their knowing the attainment attained by himself and entering upon it; for the purpose of showing those formerly dismissed monks that they now share equal enjoyment with himself; for the purpose of displaying his power; and for the purpose of displaying the declaration of final liberating knowledge without verbal expression. Others, however, say: "For the purpose of making a friendly welcome not shared with any others, by producing unsurpassed happiness for those formerly dismissed who have now come to his presence." Those venerable ones too, having known the Blessed One's disposition, entered upon that very same attainment. Therefore it was said - "With which abiding is the Blessed One dwelling at present?" and so on.

And here, the fourth meditative absorption of the fine-material-sphere is called imperturbable because of being far removed from obstructive phenomena such as idleness and so on, because of being endowed with the sixteen cleansing factors beginning with non-bending which are the root of supernormal power, having attained imperturbability, in the sense of not wavering by itself. For this was said:

"A mind not bent down does not waver regarding idleness - this is imperturbability. A mind not raised up does not waver regarding restlessness - this is imperturbability. A mind not delighting does not waver regarding lust - this is imperturbability. A mind not inclined away does not waver regarding anger - this is imperturbability. An independent mind does not waver regarding wrong view - this is imperturbability. An unbound mind does not waver regarding desire and lust - this is imperturbability. A liberated mind does not waver regarding sensual lust - this is imperturbability. A detached mind does not waver regarding mental defilements - this is imperturbability. A mind made boundless does not waver by the boundary of mental defilements - this is imperturbability. A mind gone to unity does not waver regarding diverse mental defilements - this is imperturbability. A mind possessed by faith does not waver regarding faithlessness - this is imperturbability. A mind possessed by energy does not waver regarding idleness - this is imperturbability. A mind possessed by mindfulness does not waver regarding heedlessness - this is imperturbability. A mind possessed by concentration does not waver regarding restlessness - this is imperturbability. A mind possessed by wisdom does not waver regarding ignorance - this is imperturbability. A mind gone to light does not waver regarding the darkness of ignorance - this is imperturbability."

The fourth meditative absorption of the fine-material-sphere itself, when occurring by way of the meditative development of dispassion towards materiality, and the immaterial-sphere meditative absorption, which is fourfold by the classification of objects - the conventional expression "imperturbable" applies to these five meditative absorptions. The ancients say that the fruition attainment of arahantship, attained having made any one of those as a foundation, is the imperturbable concentration.

"When it had passed" means when it had gone by. "Had gone" means had departed; the meaning is had gone away. "Remained silent" means the Blessed One remained silent with noble silence. "When dawn had risen" means when the dawn had arisen; dawn is the light that has arisen in the eastern direction even before the rising of the sun. "With a joyful face" means because of the very rising of the dawn, by the radiance of the dawn, the night having become as if having a face that gladdens beings who depend on the light of the sun; the meaning is when it was becoming bright.

"Having emerged from that concentration" means having risen, according to the delimitation, from that imperturbable concentration, from the fruition attainment of arahantship. "If you, Ānanda, had known" means the Blessed One said: Ānanda, if you had known that "these monks are spending this much time with this very happiness of attainment." "Even this much would not have occurred to you" means with reference to mundane friendly greeting, that is to say, the discernment that arose in you three times beginning with "The night has passed, venerable sir" - even this much would not have arisen in you. But because you, Ānanda, being a trainee, do not know the abiding in attainment of one beyond training, therefore you became zealously engaged in making me exchange mundane friendly greetings with these monks. Showing "But I spent the three-watch night with these monks by supramundane friendly greeting alone," the Blessed One said - "I, Ānanda, and these five hundred monks, all sat in imperturbable concentration."

"Having understood this matter" means having understood in every respect this state of mastery, reckoned as the ability to enter the imperturbable concentration equally with himself, of those monks. "This inspired utterance" means he uttered this inspired utterance that illuminates the intrinsic nature of the complete abandoning of lust and so on, the accomplishment and so on, of those monks.

Therein, "for whom the thorn of sensual pleasure has been conquered" means the defilement of sensuality, which has become a thorn in the sense of piercing the wholesome side, has been completely conquered and abandoned by whichever noble person; by this he shows the absence of attachment in him. "Gāmakaṇṭako" is also a reading. Its meaning is - The entire objective sensual pleasure, which is a thorn in the village, worthy of being a thorn, has been conquered by whom. And his victory should be understood only through the abandoning of desire and lust bound to that; by this the path of non-returning for them has been stated. "And reviling has been conquered" is the connection. "And murder and imprisonment" - here too the same method applies. Among these, by the conquest of reviling, the absence of verbal misconduct is shown; by the other, the absence of bodily misconduct is shown. By that, through the complete abandoning of anger occasioned by that, the third path has been stated. Or alternatively, by the statement of the conquest of reviling and so on, the third path has been stated; the absolute endurance of reviling and so on has been made manifest therein; in both ways it shows the absence of opposition in them. "He stands like a mountain, without longing" - longing is called the obstacle of the mental defilement of agitation; without longing due to the absence of the remaining mental defilements that are the causes of longing; because of being without longing itself, standing unshakeable by all mental defilements and by the winds of others' doctrines, he is like a solid compact mountain. "That monk does not tremble in pleasures and pains" means that monk whose mental defilements are broken does not waver regarding the sign of pleasure and pain - the meaning should be understood by the very method already stated above. Thus the Blessed One, having combined together the attainment of the state of imperturbability through the achievement of arahantship of those five hundred monks, uttered an inspired utterance based on a single person.

The commentary on the Third Discourse is completed.

4.

Commentary on the Sāriputta Sutta

24. In the fourth, "having established mindfulness in front of him" means having placed mindfulness facing the object, having made it near the face. For thus it is said in the Vibhaṅga -

"This mindfulness is established, well established at the tip of the nose or at the upper lip; therefore it is said 'having established mindfulness in front of him.'"

Or alternatively, "pari" has the meaning of possession, "mukha" has the meaning of deliverance, "sati" has the meaning of establishing; therefore it is said "mindfulness in front of the face." Thus the meaning here should be understood according to the method stated in the Paṭisambhidā. Therein this is the meaning in brief - "Having made mindfulness that is possessed of deliverance." And "deliverance" should be seen as the object to be plunged into by mindfulness. And here the first and the last meanings should be seen by way of all-inclusive classification, while the other should be seen by way of the preliminary attentiveness of the attainment. Or "mindfulness" - meditative absorption is stated under the heading of mindfulness, as in such passages as "those who consume mindfulness of the body." But which is that meditative absorption? The fruition meditative absorption of arahantship attained having made the fourth meditative absorption of the fine-material-sphere as a foundation. But how is this to be known? This meaning is understood from the verse itself: the Blessed One, making known through the simile of a mountain the elder monk's distinguished motionlessness and his unshakeability by anyone through the exertion of imperturbable concentration, uttered this inspired utterance. And this sitting of the elder monk was not for the penetration of the truths, but rather for pleasant abiding in the present life. For previously indeed, at the Boar's Cave, when the Blessed One was teaching the Teaching to his own nephew, the wandering ascetic Dīghanakha, this great elder monk brought the task of penetration of the truths to its summit.

"This matter" means having understood in every respect this matter reckoned as the elder monk's unshakeability by anyone through the exertion of imperturbable concentration and the attainment of the state of suchness, he uttered this inspired utterance that illuminates that meaning.

Therein, "just as a rocky mountain" means just as a mountain made of stone, a mountain of a single mass of rock, not a mountain of earth, not a mixed mountain - this is the meaning. "Immovable, firmly established" means having a firmly established base, it is immovable, unshakeable by ordinary winds. "So a monk, through the elimination of delusion, does not tremble like a mountain" means through the complete abandoning of delusion, and because all unwholesome states are rooted in delusion, a monk who has abandoned all unwholesome states, just as that mountain by ordinary winds, so does not tremble, does not waver by worldly adversities. Or "elimination of delusion" - since Nibbāna and arahantship are called thus, therefore because of having attained Nibbāna or arahantship, which is the cause of the elimination of delusion, one who is firmly established in the four noble truths, even at the time of not being in attainment, like the aforesaid mountain, does not tremble by anyone, how much more so at the time of being in attainment - this is the intention.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Mahāmoggallāna Discourse

25. In the fifth, "with mindfulness of the body" means with mindfulness that has gone to the body by way of observation of the body, having the body as its object; this is an instrumental expression in the sense of indicating a state. "Internally" means here "internally" means one's own internal; therefore the meaning is in oneself, in one's own continuity. Or alternatively, since the collection of thirty-two parts beginning with head hairs, which constitutes the meditation subject, is here intended as "body," therefore the meaning of the term "internally" should be understood as "internal as resort." "Well established" means well established in the body that is one's own internal or that is internal as resort. But what is this mindfulness that is said to be "well established internally"? That which was stated by the Blessed One as the body of thirty-two aspects beginning with internal head hairs, by the method beginning with "there are in this body head hairs, body hairs" - therein, the mindfulness established in the body by way of access and absorption for one who is directing attention to the repulsiveness, that is called "mindfulness of the body." Just as this is so, likewise the mindfulness established in the body by way of access and absorption as is fitting, for one directing attention by means of breathing, the four postures, mindfulness and full awareness, and by means of the bloated, the discoloured, and so on, is called "mindfulness of the body." But here, the mindfulness of the body internally means the mindfulness associated with insight, established by way of discerning the characteristics of impermanence and so on of the four elements beginning with earth, having defined them by any one method among the four methods such as the brief with constituents and so on - that is what is intended as "mindfulness of the body." But the Elder, having thus seen with insight, having entered upon his own fruition attainment, sat down. Here too, the fact that the meaning of the verse is to be understood thus should be applied in accordance with the method stated beginning with "and this sitting was not."

"This matter" means having understood this matter reckoned as the Elder's entering upon fruition attainment, having plunged into insight through the establishment of mindfulness by observation of the body by means of the defining of the four elements. "This inspired utterance" means he uttered this inspired utterance that illuminates the achievement of Nibbāna through the development of the establishments of mindfulness.

Therein, "with mindfulness of the body established" means the mindfulness of the aforementioned characteristic, because it has entered into the state of companionship with concentration, energy, and wisdom preceded by faith through the accomplishment of their respective functions, with its opponents abandoned, and precisely because of that having become sharp and clear, discerning the undistorted intrinsic nature by way of the aforesaid restraint of the body and by way of converging on a single meaning, has approached and stands established. By this, it shows the mindfulness that has come through a succession of knowledges, proceeding by way of discerning the four elements termed the body and the derivative materiality dependent on them, having defined the conditions and thereafter by way of discerning their characteristics of impermanence and so on; or under the heading of mindfulness, it shows the very succession of knowledges included in the threefold full understanding associated with that. "Restrained in the six sense bases of contact" means one endowed with the aforesaid mindfulness established in the body, penetrating the occurrence of knowledge that, because of the development of observation of the body, closes off covetousness and so on that would deserve to arise when observation of the body was not developed, at the six doors that are the causes of contact beginning with the eye - he is said to be "restrained therein." By this, it shows restraint by knowledge.

"A monk constantly concentrated" means that monk, with mindfulness thus established and restrained everywhere, not releasing the mind to various objects, contemplating by way of impermanence and so on, having aroused zeal in insight, when knowledge is sharp and valiant and proceeding, is concentrated constantly, without interruption, at least by insight concentration, beginning from the arising of change-of-lineage knowledge immediately after conformity knowledge. "Would know Nibbāna for himself" - because for other worldlings it is outside their resort even in a dream, but because for noble ones, due to its being exclusive to each one and similar to oneself, the path and fruition knowledge that has obtained the designation "self," because of being a domain of surpassing excellence, Nibbāna, the unconditioned element, which brings absolute happiness, is said to be "for oneself." One would know, should know that Nibbāna; one should penetrate it with path and fruition knowledge; one should realise it - this is the meaning. By this, it shows the inclination of noble ones towards Nibbāna. For noble ones dwell absolutely with a disposition slanting, sloping, and inclining towards Nibbāna, even at the time of the occurrence of higher consciousness. And here, the connection of the verse terms should be understood thus: for one whose mindfulness of the body is established, that monk is restrained in the six sense bases of contact; precisely because of that, constantly concentrated, he would know Nibbāna for himself by making it personally evident. Thus, by means of the establishment of mindfulness through observation of the body, the King of the Teaching shows the path of deliverance for one monk up to arahantship.

Another method - "With mindfulness of the body established" - by this, it shows the establishment of mindfulness through observation of the body. "Restrained in the six sense bases of contact" - contact is the sense base, the cause of these - thus they are sense bases of contact; in those sense bases of contact. Restrained by the non-occurrence of craving and so on in the six feelings born of eye-contact and so on, which have contact as their cause, which are produced with contact as condition - by this, it shows the establishment of mindfulness through observation of feeling. "A monk constantly concentrated" means the monk is concentrated constantly, at all times, without interruption, because of the absence of distraction. And this non-distraction occurs when the development of the establishments of mindfulness has reached its summit in every respect. For one who contemplates, having comprehended without remainder the five aggregates of clinging divided into the distinctions of past and so on, contemplates. By this, it shows the remaining establishments of mindfulness. "Would know Nibbāna for himself" - the meaning is that a monk whose mental defilements are broken, standing having brought the development of the four establishments of mindfulness to its summit, would know by himself the quenching of mental defilements for himself through reviewing knowledge.

Or alternatively, "with mindfulness of the body established" - by the illumination of the full understanding according to the intrinsic nature of the body of oneself and others, the elder's attainment of the expansion of mindfulness is shown. "Restrained in the six sense bases of contact" - by the illumination of absolute restraint at the six doors beginning with the eye, the elder's attainment of the expansion of wisdom that illuminates full awareness by way of constant abiding is shown. "A monk constantly concentrated" - by showing the abundance of attainments, the nine progressive abiding attainments are shown. "A monk being thus would know Nibbāna for himself" - because his task is done, because there is nothing further to be done, he would know, would contemplate, only the Nibbāna element without residue of clinging for himself; the intention is that there is nothing else for him to contemplate.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Pilindavaccha Discourse

26. In the sixth, "Pilindavaccha": "Pilinda" is his name; "Vaccha" - they recognise the elder by his clan. "Addresses with the term 'outcast'" means he speaks to, addresses the monks with the term 'outcast' by such expressions as "Come, outcast, go away, outcast" and so on. "Several monks" means many monks. They, having seen the elder addressing thus, not knowing that "being a Worthy One, he speaks thus because of the non-abandonment of habitual tendencies," having thought "This elder, methinks, addresses thus with hate within," intending to make a claim, reported to the Blessed One in order to evict him from that. Therefore it was said - "The Venerable Pilindavaccha, venerable sir, addresses the monks with the term 'outcast'." Some, however, say - "The monks perceive this elder as 'a Worthy One,' and yet he addresses the monks with harsh speech thus; not knowing his such behaviour as being due to habitual tendencies, thinking 'Is the super-human achievement in this one indeed not factual?' and not believing in his noble state, intending on finding fault, they reported that matter to the Blessed One." The Blessed One, wishing to make known the absence of hate within the elder, having had him summoned by one monk, said in his presence: "This one addresses thus by force of former habitual practice, not with the intention of harsh speech." Therefore it was said - "Then the Blessed One addressed a certain monk" and so on.

Therein, "having attended in mind to the past lives" means the Teacher, having asked the elder "Is it true, Vaccha, that you address the monks with the term 'outcast'?" when he said "Yes, venerable sir," reflecting "This Vaccha does not abandon the term 'outcast' due to the habitual tendency of mental defilements; was he indeed of brahmin birth in past individual existences too?" having attended in mind to his past lives - the continuity of aggregates dwelt in during past births - by the knowledge of past lives or by omniscient knowledge, having made it evident to himself by way of direct perception, as if an emblic myrobalan placed on the palm of the hand. "Addressed the monks" means he spoke to, said to those monks in order to convince them. Therefore it was said "Do not, monks" and so on.

Therein, "mā" is an indeclinable particle in prohibition; its connection is with "ujjhāyitthā" (grumble). "Do not grumble" means do not think of him as inferior, do not look down upon him - this is the meaning. And "at the monk Vaccha" is in the dative case because grumbling has the sense of envy. Now, showing the reason why he should not be grumbled at, he said "Vaccha, monks, does not address the monks with the term 'outcast' with hate within." Its meaning is - Monks, this Vaccha does not address the monks with the term 'outcast' having hate within, with a mind of hate, with a mind corrupted by hate and anger; and his anger has been uprooted by the path itself. Thus, showing the reason established in a former birth for his such behaviour even though without hate within, he said beginning with "For Vaccha, monks."

Therein, "uninterrupted" means unmixed with, not interrupted by, births of the warrior caste and so on. "Five hundred births were reborn in a brahmin family" means all those five hundred births of Vaccha were born in succession in a brahmin family alone - they were, this is the meaning. "That term 'outcast' of his has been practised for a long time" means that which even now, though he is one who has eliminated the mental corruptions, still occurs - that term 'outcast' of the monk Vaccha has been practised, has been used for a long time, reckoning upwards from this birth, for a period of approximately five hundred births, because of being of brahmin birth. For brahmins, obstinate with conceit established by birth, address others with the term 'outcast'. Some also read "ajjhāciṇṇo" (habitually practised); the meaning is the same. "Therefore" means by that state of having been thus practised for a long time; by this he shows that the cause of his such behaviour is habitual tendency. But what is this so-called habitual tendency? That which, even in the continuity of one free from mental defilements, is the cause of behaviour similar to the behaviour of those whose mental defilements have not been abandoned - a mere capacity deposited by mental defilements cultivated since beginningless time - they call it a disposition of such a nature. But this does not exist in the continuity of the Blessed One where mental defilements have been abandoned by way of the abandoning of the obstruction to what is knowable through the achievement of the resolution. But where mental defilements have not been thus abandoned, it exists in the continuity of disciples and Individually Enlightened Ones; therefore only the Tathāgata has unobstructed knowledge and vision.

"Having understood this matter" means having understood this matter reckoned as the absence of hate within the Venerable Pilindavaccha, even though there was the practice of addressing with the term 'outcast'. "This inspired utterance" means he uttered this inspired utterance that makes clear his achievement of the highest fruition.

Therein, "in whom deceit does not dwell, nor conceit" means in whatever noble person deceit, which has the characteristic of concealing one's existing faults, and conceit, which has the characteristic of elevation, occurring by way of self-exaltation beginning with "I am superior," do not dwell - because of having been uprooted by the path, they do not proceed and do not arise. "Who is free from greed, unselfish, desireless" means whoever is free from greed because of the complete disappearance in every way of greed, which has the characteristic of grasping at objects, occurring by way of synonyms beginning with lust; precisely because of that, unselfish, without possessions, because of the absence of selfish attachment anywhere among matter and so on; desireless because of not hoping even for future existences and so on. "With wrath dispelled" means one with wrath dispelled, with resentment cut off, because wrath, which has the characteristic of anger, has been altogether abandoned by the path of non-returning. "With self perfectly quenched" means whoever, through the uprooting of deceit, conceit, greed, and wrath, because of the co-existence therewith of the entire side of defilement being well abandoned, has a perfectly quenched mind, become cool, through the final extinguishment of the mental defilements in every respect. "He is a brahmin, he is an ascetic, he is a monk" means he, such a one who has eliminated the mental corruptions, is a brahmin because of having warded off evil in every respect; he is indeed an ascetic because of having calmed evil and because of living in spiritual calm; and he is indeed called a monk because of having broken the mental defilements in every respect. And, monks, being thus, how could that Vaccha, with hate within, engage in any bodily action and so on? He merely addresses with the term 'outcast' because the habitual tendency has not been abandoned.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Sakka's Offering Discourse

27. In the seventh, "seated in a single cross-legged posture for seven days, having attained a certain concentration" - here some first say "the concentration of the fruition of arahantship is intended here as 'a certain concentration.'" For that venerable one frequently attains it for the purpose of pleasant abiding in the present life, and he is able to spend even a week by means of fruition attainment. For thus by the Blessed One -

"I, monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. I dwell. Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures... etc. he dwells" -

By this beginning, he was placed on an equal footing with himself in the super-human achievement comprising the nine progressive abidings, the six higher knowledges, and so on. And here it should not be said "If so, the elder monk could even perform the twin miracle," because only meditative absorptions and so on common to disciples are intended.

But the ancients said - "Having attained a certain concentration" means having attained the attainment of cessation. But how is the attainment of cessation called concentration? In the meaning of composing. But what is this meaning of composing? The state of being properly composed. For that which is unshakeable by opposing states through the attainment of power - by these two powers, namely the power of serenity and the power of insight; by sixteen courses of knowledge by means of these sixteen knowledges, namely the contemplations of impermanence, suffering, non-self, disenchantment, dispassion, cessation, relinquishment, and the end of the round of rebirths, the four path knowledges and the four fruition knowledges; by nine courses of concentration by means of these nine concentrations, namely the eight concentrations beginning with the concentration of the first meditative absorption taken together as one, and their access concentration; by one wishing to dwell thus, through the cessation of these three activities - bodily activity, verbal activity, and mental activity - in their respective stages, by a Worthy One or a non-returner who has attained mastery in the aforesaid stages, the non-continuance of the continuity of consciousness and mental factors for the intended duration is to be properly composed. The state of being thus composable is here the meaning of composing. Therefore this abiding is called concentration, not in the meaning of non-distraction. By this, its meaning of attainment too should be understood as stated. For with reference to this attainment of cessation, in the Paṭisambhidāmagga -

"How is there knowledge of the attainment of the cessation of perception through being endowed with two powers, through the cessation of the three activities, through sixteen courses of knowledge, through nine courses of concentration, through mastery?" -

Having asked thus, "by two powers" means the two powers are the power of serenity and the power of insight - this is the elaboration. This discussion on the attainment of cessation has been explained in the Visuddhimagga itself. But why did this elder monk attain cessation without attaining fruition attainment? Out of compassion for beings. For this great elder monk resorts to all the attainments, but out of helpfulness to beings he mostly attains cessation. For even a small honour done to one who has emerged from having attained that is distinctively of great fruit and great benefit.

"He emerged" means he emerged through the arising of the consciousness of the fruition of arahantship. For one who has attained cessation, if a Worthy One, emerges through the arising of the fruition of arahantship; if a non-returner, through the arising of the fruition of non-returning.

"Now at that time Sakka, the lord of the gods, wished to give almsfood to the Venerable Mahākassapa" - how did his wish to give arise? Those which were stated as "about five hundred deities," they were attendants of Sakka the king of gods, the nymphs called Kakuṭapādinī, who previously, sent by Sakka saying "The noble Mahākassapa enters Rājagaha for almsfood; go, give a gift to the elder monk," having approached, standing wishing to give divine food, were rejected by the elder monk and went to the heavenly world itself. Now, having reflected on the previous non-rejection, thinking "Perhaps he might accept," wishing to give a gift to the elder monk who had emerged from the attainment, without informing Sakka, having come by themselves, bringing divine foods, rejected by the elder monk in the same manner as before, having gone to the heavenly world, when asked by Sakka "Where have you been?" having reported that matter, when Sakka said "Your almsfood was given to the elder monk," they said "He does not wish to accept." "What did he say?" "He said 'I shall show kindness to the destitute,' Sire." "In what appearance did you go?" "In just this one, Sire." Sakka said "What will those of your kind give as almsfood to the elder monk?" Wishing to give it himself, having become an old man decrepit with age, with broken teeth, grey hair, a body bent over, an old weaver, and having made Sujā too, the titan maiden, into just such an old woman, having created a weaver's street, he sat stretching out thread; Sujā fills the shuttle. Therefore it was said - "Now at that time Sakka, the lord of the gods... etc. fills the shuttle."

Therein, "he weaves thread" means he is as if weaving stretched-out thread. "Fills the shuttle" means as if increasing the shuttle-roll. "He approached the dwelling of Sakka, the lord of the gods" means the Elder, having dressed, taking his bowl and robe, thinking "I shall show kindness to the destitute people," going towards the city, having entered the weaver's street created by Sakka outside the city, looking, saw a dilapidated, crumbling, decrepit shed, and having seen there those husband and wife doing weaving work in the aforesaid manner, he thought - "These are doing work even in old age. In this city there are none more destitute than these, methinks. Having taken even a portion of vegetables given by these, I shall show kindness to them." He went towards their house. Sakka, having seen him coming, said to Sujā - "Dear lady, my noble master is coming from here; you, remaining silent as if not seeing him, sit down. In a moment, having deceived him, we shall give almsfood." The Elder, having gone, stood at the house-gate. They too, as if not seeing, doing their own work, waited a little while. Then Sakka said "Someone like an elder monk appears to be standing at the house-gate; go and investigate." "You go and investigate, master." He, having come out from the house, having paid homage to the Elder with the fivefold prostration, having hung down on his knees with both hands, groaning, having risen, saying "Which elder monk indeed is the noble one?" having stepped back a little, having said "My eyes are clouding over," having placed his hand on his forehead, having looked upward, "Alas, what suffering! The noble Elder Mahākassapa has come to my hut-door at long last. Is there indeed anything in the house?" he said. Sujā, having become as if slightly flustered, gave the reply "There is, master." Sakka, saying "Venerable sir, without thinking whether it is coarse or superior, show kindness to us," took the bowl. The Elder, while giving the bowl, thought "Kindness should be shown by me to these very destitute ones, decrepit with age." He, having entered inside, having lifted out what is called pot-rice from the pot, having filled the bowl, placed it in the Elder's hands. Therefore it was said - "Sakka, the lord of the gods, saw etc. gave."

Therein, "from the pot" means from the food-pot. "Ghaṭiodana" is also a reading; for that, they explain the meaning as pot-rice being a certain special food of the gods. "Having lifted out" means having lifted out from some vessel. That very food with various curries, when being put into the bowl and placed in the Elder's hands, appeared like coarse food fit for the destitute, but the moment it was placed in his hands, it stood in its own divine nature. "With various curries" means curry of various kinds with curries of green peas, beans and so on, and with various sorts of confections. "With various vegetables" means additional bits of various kinds. "With various flavoured vegetables" means expressive of the basic flavours beginning with sweet and also of mixed flavours, through the various curries and vegetables; the meaning is curries and vegetables of various excellent flavours.

It is said that when that almsfood was placed in the Elder's hands, it overwhelmed the city of Rājagaha with its divine odour; thereupon the Elder thought - "This person is of little influence, the almsfood is exceedingly superior, similar to the food of Sakka. Who indeed is this?" Then, having known him to be Sakka, he said - "A weighty deed has been done by you, Kosiya, plundering the success of the destitute; today, having given a gift to me, some destitute person might have obtained the position of general or the position of millionaire." "Who is more destitute than me, venerable sir?" "How are you destitute while experiencing the splendour of sovereignty over the gods?" "Venerable sir, that is so indeed, but by me, when a Buddha had not arisen, good deeds were done; having done meritorious deeds while a Buddha's arising was taking place, the young god Cūḷaratha, the young god Mahāratha, and the young god Anekavaṇṇa - these three young gods were reborn in a place near me, more glorious than me. When those young gods, having taken their attendants, descended into the middle of the street thinking 'We shall celebrate the festival,' I flee and enter my house. For the radiance from their bodies spreads over my body, but the radiance from my body does not spread over their bodies. Who is more destitute than me, venerable sir?" "Even this being so, henceforth do not give a gift to me by deceiving thus." "When a gift is given to you by deceiving, is there wholesome merit for me or not?" "There is, friend." "That being so, the doing of wholesome deeds is indeed my burden, venerable sir," having said thus, having paid homage to the Elder, having taken Sujā, having circumambulated the Elder keeping him on his right, having risen up into the sky, he uttered the inspired utterance three times: "Oh, the gift! The supreme gift is well established in Kassapa!" Therefore it was said "Then this occurred to the Venerable Mahākassapa" and so on.

Therein, "Kosiya" - he addresses Sakka, the lord of the gods, by his clan name. "There is need of merit" means there is purpose for merit. "There is" is the remainder of the sentence. "Having risen up into the sky" means having risen up from the earth into the sky. "In the air, in the atmosphere" - they call the sky itself "atmosphere" by a synonymous term. Or alternatively, he speaks distinguishing that in the sky reckoned as the atmosphere, it is not the space of the kasiṇa-removal and so on. "Oh, the gift" - here "aho" is an indeclinable particle in the sense of wonder. For Sakka, the lord of the gods, thinking "Since this gift of divine food of such a kind has been given by me to the noble Elder Mahākassapa who has emerged from cessation, attentively, with my own hand, with respect, not as if throwing it away, at the proper time, without troubling others, having put right view in front - therefore, because of being endowed with the threefold achievement of field-achievement, gift-achievement, and mind-achievement, a gift accomplished in all factors has indeed been set in motion by me," with a mind of wonder and amazement arisen, then pouring forth the joy and pleasure that had entered the interior of his own heart, having said "Oh, the gift," making known the state of being a supreme gift and the state of being directed to the field of that gift by the method stated, he uttered the inspired utterance "The supreme gift is well established in Kassapa."

But while Sakka was thus uttering the inspired utterance, the Blessed One, standing right there in the monastery, having heard the sound with the divine ear, having said to the monks "See, monks, Sakka, the lord of the gods, having uttered an inspired utterance, going through the sky," when asked by them "But what, venerable sir, was done by him?" he said "He gave a gift to my son Kassapa by deceiving him, and delighted by that, he uttered the inspired utterance." Therefore it was said "The Blessed One heard with the divine ear element" and so on.

Therein, "with the divine ear element" - it is divine because of being similar to the divine. For deities have a divine sensitivity-ear-element, produced by good conduct and action, unhindered by bile, phlegm, blood and so on, capable of grasping objects even from afar, because of being free from mental impurities. And this ear-element of the Blessed One too, produced by the power of the development of energy, made of knowledge, is just like that - thus it is divine because of being similar to the divine. Furthermore, it is divine because of having been attained by way of the divine abiding, and because of being dependent on the divine abiding by oneself. It is an ear-element in the sense of hearing and in the sense of bearing its own intrinsic nature; it is called an ear-element because it performs the function of the ear-element, as if it were the ear-element; with that divine ear element. "Purified" means completely pure, free from mental impurities. "Surpassing the human" means having surpassed the range of humans, having surpassed the human physical ear-element by the hearing of sounds, that which stands thus.

"Having understood this matter" means having understood this matter that "both gods and humans, having become full of regard, very much envy the surpassing excellence of a person established in the distinction of virtues through right practice," he uttered this inspired utterance that illuminates that meaning.

Therein, "of the almsfood eater" means of one who has undertaken the ascetic practice reckoned as the almsfood-eater's factor and fulfils it. Was not this verse spoken having made the Venerable Mahākassapa the occasion? And the elder monk is the foremost of all those who advocate ascetic practices, a bearer of the thirteen ascetic practices. Why then is he praised by just one ascetic practice? This description is by way of the arising of the occasion. Or alternatively, this is merely by way of the Teaching; by this heading of the Teaching, all his ascetic practices too should be understood as stated. Or alternatively, according to the method stated in the verse "Just as a bee with a flower," for the purpose of making known his surpassing practice therein, having kept unbroken the entire duty of the almsfood eater through supreme fewness of wishes and compassion for families, "of the almsfood eater" was said. "Of the almsfood eater" is a dative expression, having looked ahead to the term "they envy"; that should be seen in the accusative sense. "Who supports himself" means of one who supports only himself with the four requisites that are little, blameless, and easy to obtain, as stated thus: "They are little and easy to obtain and blameless." "Not nourishing others" means of one who does not nourish others, due to the absence of eagerness to nourish others such as pupils and so on by way of material support. By the pair of terms, because of wandering about with a robe for tending the body and almsfood for tending the belly, he shows frugal living, the quality of being easily supported, and supreme contentment. Or alternatively, "who supports himself" means by the desire for the singular, he supports only this one self reckoned as individual existence, not another beyond this - thus he is one who supports himself; precisely because of that, due to the absence of another to be supported by oneself, he is one who does not nourish others; of that one who supports himself, who does not nourish others. By the pair of terms too, he shows the state of non-grasping in the future through the state of having eliminated the mental corruptions.

The gods envy etc. "Always mindful" - him who is at peace through the cessation, through the appeasement of the disturbance and fever of all mental defilements by the achievement of the highest fruition; mindful through having been made mindful at all times by the attainment of the fullness of mindfulness; precisely because of that, the gods beginning with Sakka envy, desire, one who has eliminated the mental corruptions, who has attained the characteristic of being such regarding the desirable, undesirable and so on; generating respect in the distinctions of virtues beginning with morality of that one, they produce regard - how much more so humans.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Almsfood Eater Discourse

28. In the eighth, "after the meal": for those who eat only once a day and those who do not eat after midday, even within the midday period, having eaten right early, it is still after the meal. But here it should be understood as "after the meal" meaning after the ordinary meal itself. "Having returned from their alms round" means having returned from the almsfood; of those who, having sought almsfood, returned from there by way of finishing the meal duty. "In the Kareri circular pavilion": here "kareri" is the name of the Varuṇa tree. It is said that it stood between the Perfumed Chamber, the pavilion, and the hall; therefore the Perfumed Chamber too is called "the Kareri hut," and the pavilion and the hall too "the Kareri circular pavilion." Therefore, in the circular pavilion reckoned as a sitting hall made not far from the Kareri tree. A shelter roofed with grass and leaves, sheltered from the rain, they call a "circular pavilion"; others say a pavilion of atimuttaka and other creepers is a "circular pavilion."

"From time to time" means at each time, now and then; the meaning is at each and every occasion. "Pleasing" means mind-gladdening; the meaning is of pleasant appearance, desirable. The state of being desirable or undesirable should be understood both by way of the person and by way of the sense-door. For what is considered desirable by one person is undesirable to another, and what is considered undesirable by one person is desirable to another. Likewise, what is desirable through one sense-door is undesirable through another. But here the judgment should be understood by way of resultant. For a wholesome resultant is certainly desirable, and an unwholesome resultant is only undesirable. "To see forms with the eye" means having entered the village for almsfood, having been ushered into the house by lay followers, to see with eye-door consciousnesses the seats, canopies, and so on brought for the purpose of making veneration and honour, which are reckoned as enticing with colours resplendent with various dyes, and also other forms with sentient beings. "Sounds" means likewise, having entered the house of wealthy people, to hear the sounds of singing and music employed by them. "Odours" means likewise, to smell the odours of flowers, incense, and so on brought by them by way of veneration and honour. "Flavours" means to taste the various excellent flavours in the enjoyment of food given by them. "Tangible objects" means to touch pleasant tangible objects of pleasant contact at the time of sitting on seats with costly coverings. And thus, having described the obtaining of desirable objects through the five doors, now in order to show the obtaining of desirable objects through the mind-door, "honoured" and so on was stated. That is just the meaning already stated below.

But does this method not apply to those who are not almsfood eaters? It does apply. For when they too have gone to the village for the purpose of invitation meals, ticket meals, and so on, lay followers of great wealth indeed make honour and respect in the same way; but that is uncertain. But for the almsfood eaters, having then seen the veneration and honour being constantly made there, standing on the path of no escape due to the weight of honour, through unwise attention those monks spoke thus. Therefore he said - "Come, friends, let us too be almsfood eaters" and so on.

Therein, "come" (handa) is an indeclinable particle used in the sense of release. "We will obtain" (lacchāma) means we shall receive. "He approached" means there, seated in the fragrant Perfumed Chamber, having heard that friendly conversation of theirs, thinking "These monks, having gone forth in the Dispensation of a Buddha such as me, even while dwelling in a single monastery together with me, engage in talk thus through unwise attention, they do not practise detachment; come, having restrained them from that, I shall engage them in the practice of detachment," he approached the circular pavilion. The remainder is the same as the method stated below.

"Having understood this matter" means having understood this matter that "the gods envy a mindful almsfood eater who has practised to shake off mental defilements and dry up craving by means of fewness of wishes, contentment, and detachment, and having become full of regard for his practice, they hold him dear, not otherwise than this," he uttered this inspired utterance that illuminates that meaning.

Therein, "if he is not dependent on praise and fame" means fame reckoned as the sound to be proclaimed by others beginning with "Oh, the noble one is of few wishes, content, of supreme detachment in his practice." The meaning is: he is not dependent on craving. Or, "sound" is the noise of speaking praise and eulogy face to face; "fame" is commendation made in one's absence, or widely spread renown. The remainder is the same as the method stated in the next discourse.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Craft Discourse

29. In the ninth, "Who now, friends, knows a craft?" means: friends, among us gathered here, who cognizes whatever livelihood that has obtained the name "craft" in the sense of what should be learnt for the purpose of life? "Who has learnt what craft?" means: who, having attended upon the family of a craft teacher for a long time, has learnt what craft among elephant craft and so on, both by tradition and by practice? "Which craft is the highest of crafts?" means: among all crafts, by reason of being blameless, of great fruit, and of easy accomplishment, which craft is the highest, the best? The intention is: in dependence on which one can live with ease. "There some" means certain monks among those monks. Those who had gone forth from families of elephant trainers. "Said thus" means they spoke thus. From here onwards too, in the passage where "some" is stated, the same method applies. "The craft of elephant-training" means whatever is to be done with regard to elephants, classified as capturing, taming, driving, treating diseases, and so on - all the craft that operates with reference to that is here intended as "the craft of elephant-training." "The craft of horse-training" - here too the same method applies. The craft of chariot-driving, however, should be understood by way of the procedure of taming, driving, and so on of chariot-yoked animals, as well as by way of the making of chariots. "The craft of archery" means the craft of the archer, which is called bow-piercing. "The craft of swordsmanship" means the craft of the remaining weapons. "The craft of finger-reckoning" means the craft of counting by hand-gestures. "The craft of arithmetic" means the craft of unbroken counting. "The craft of calculation" means the craft of aggregate counting by way of addition, subtraction, and so on. For one to whom it is well-practised, even having seen a tree, he knows how to count "there are so many leaves here." "The craft of writing" means the craft of writing letters in various ways, or knowledge of script. "The craft of poetry" means the craft of composing poems of the four poets beginning with the poet by thought - either by way of one's own thought, or by way of learning obtained from others, or by way of meaning thus "this is the meaning of this, thus I shall compose it," or having seen some poem, by way of spontaneously arising inspiration thus "I shall produce a counterpart poem." For this was said by the Blessed One -

"There are these four poets, monks - The poet by thought, the poet by learning, the poet by meaning, the poet by inspiration."

"The craft of worldly knowledge" means the craft of the sophistic treatise that proceeds by such methods as "the crow is white because of the whiteness of its bones, the heron is red because of the redness of its blood," which denies the world beyond and Nibbāna. "The craft of political science" means the craft of the treatise on statecraft concerning rehabilitation, protection against titans, and so on. These, it is said, are called the twelve great crafts. Therefore he said in each case "the highest of crafts."

"Having understood this matter" means having understood in every respect this - that all fields of craft, being for the purpose of livelihood, are of the nature of non-escape from the suffering of the round of rebirths, but that well-purified morality and so on are of the nature of escape, and that the state of a monk belongs only to one endowed with those - he uttered this inspired utterance that illuminates that meaning.

Therein, "one who does not live by craft" means: because the hope for requisites has been dried up through the eradication and suppression of the four arisings of craving, he does not arrange a livelihood in dependence on any craft whatsoever - thus he is one who does not live by craft. By this he shows the morality of purity of livelihood. "Light" means light, with few possessions, through having few duties and frugal living. By this he shows the quality of being easily supported, accomplished through contentment with the four requisites. "Wishing for welfare" means one who desires only the welfare of the world with its gods - thus he is one wishing for welfare. By this, because the avoidance of harm to beings has been made clear, he shows the morality of restraint according to the Pātimokkha, since it illustrates the abstaining from harm beginning with the killing of living beings. "With restrained faculties" means one with restrained faculties through self-control by way of the non-arising of covetousness and so on regarding the six faculties beginning with the eye. By this, the morality of sense restraint is stated. "Everywhere free" means: thus, with well-purified morality, established in contentment with the four requisites, having comprehended mentality-materiality with its conditions, contemplating activities by way of impermanence and so on, having aroused zeal in insight, thereafter, because the mental fetters have been abandoned by the four noble paths proceeding in succession, he is free everywhere, in all places, in existences and so on.

"Faring without an abode, unselfish, desireless": precisely because of being everywhere free in that way, one is faring without an abode due to the absence of craving as refuge in the six sense bases termed as abodes; unselfish because of the absence of mine-making anywhere among matter and so on; desireless because of not hoping for anything whatsoever in every respect. "Having abandoned conceit, wandering alone, that one is a monk": and being thus, he, at the very time of attaining the path of arahantship, having abandoned, having given up conceit completely without remainder, not engaging in the company of groups like these monks, through desire for solitude and through separation from craving as a companion, is one who wanders alone in all postures; he is called a monk in the ultimate sense because of having broken the mental defilements in every respect. And here, by "one who does not live by craft" and so on, mundane qualities are spoken of; by "everywhere free" and so on, supramundane qualities are spoken of. Therein, "one who does not live by craft" and so on shows: "This teaching is only for one established in renunciation, not for one who earns a livelihood through wrong livelihood in dependence on a craft; therefore, having given up the grasping of the essence in crafts, you should train only in higher morality and so on."

The commentary on the Ninth Discourse is completed.

10.

Commentary on the World Discourse

30. In the tenth, "with the Buddha-eye" - here, the knowledge of inclinations and underlying tendencies and the knowledge of the degree of maturity of faculties are called the Buddha-eye. As he said -

"The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties" and so on.

"World" - there are three worlds - the world of space, the world of activities, and the world of beings. Therein -

In such passages and so on, the world of space. "One world - all beings are sustained by nutriment; two worlds - mentality and materiality; three worlds - the three feelings; four worlds - the four nutriments; five worlds - the five aggregates of clinging; six worlds - the six internal sense bases; seven worlds - the seven stations of consciousness; eight worlds - the eight worldly adversities; nine worlds - the nine abodes of beings; ten worlds - the ten sense bases; twelve worlds - the twelve sense bases; eighteen worlds - the eighteen elements" - in such passages and so on, the world of activities. In such passages as "The world is eternal, the world is non-eternal" and so on, the world of beings is stated. Here too, the world of beings should be understood.

Therein, "it is perceived" - it is seen in its variegated form - thus the world reckoned as a world-system is the world of space; "activity" - it falls apart and disintegrates - thus it is the world; "it is perceived" - herein merit and evil and their results are perceived - thus it is the world of beings. Among these, the Blessed One, having compassion with great compassion, wishing to liberate from the suffering of the round of rebirths, surveyed the world of beings. But after the elapse of which week did he survey? After the first week. For the Blessed One, at the conclusion of the week of the cross-legged posture, at the end of the last watch, "When indeed phenomena become manifest" etc. "Like the sun illuminating the sky" - having uttered this inspired utterance illuminating the power of the noble path, "Having myself crossed over this great flood of the round of rebirths, so very difficult to cross, by this boat of the Dhamma, and standing on the far shore of Nibbāna, come now, I shall help the world too to cross over; what kind indeed is the world?" - thus he surveyed the world. With reference to that it was said - "Then the Blessed One, after the elapse of that week, having risen from that concentration, surveyed the world with the Buddha-eye."

Therein, "surveyed" means he saw in various ways; he made it evident through his own knowledge, like an emblic myrobalan placed on the palm of the hand. "By many torments" and so on is the showing of the manner of surveying. "By many torments" means by many sufferings. For suffering is called "torment" in the sense of tormenting and oppressing. As he said - "Suffering has the meaning of oppression, the meaning of conditioned, the meaning of torment, the meaning of change." And that is of many kinds by way of the suffering of suffering and so on, and by way of birth and so on. Therefore it was said "by many torments." Being tormented, oppressed, and afflicted by many sufferings. "By fevers" means by burning. "Being burnt" means being burnt on all sides by fire, like fuel. "Born of lust" means arisen from lust. The same method applies in the remaining ones too. For lust and so on, arising in whatever continuity, oppress it as if burning it up. Therefore it was said - "There are these three fires, monks - the fire of lust, the fire of hate, the fire of delusion." Because they defile the mind and the body, they are called "mental defilements." And here, by "being burnt," the Blessed One shows the nature of the suffering of occurrence of the mental defilements beginning with lust, and by that, the state of beings being overcome by them. By "being tormented," however, he shows their nature of suffering at a later time, and by that, the uninterrupted danger.

For the Blessed One, seated on the unconquered divan at the foot of the Bodhi tree, in the first watch having recollected past lives, in the middle watch having purified the divine eye, in the last watch having brought down knowledge into dependent origination, having directly known the suffering of the round of rebirths rooted in mental defilements, having comprehended the activities, contemplating, gradually having developed insight, through the attainment of the noble path, himself having become one whose mental defilements were removed and destroyed, having become fully enlightened, immediately after reviewing, because of the abandoning of all mental defilements without remainder, having uttered the inspired utterance "Through many births in the round of rebirths," which illuminates the state of exhaustion of his own suffering of the round of rebirths and which was not abandoned by all Buddhas, seated in that very cross-legged posture for a week experiencing the bliss of liberation, on the seventh night having uttered three inspired utterances during the three watches by the method stated, immediately after the third inspired utterance, surveying the world with the Buddha-eye, he saw thus: "This entire suffering of the round of rebirths of beings is rooted in mental defilements; these so-called mental defilements are suffering in their occurrence and are causes of suffering in the future too; by these, these beings are tormented and burnt." Therefore it was said "The Blessed One saw etc. those born of delusion too."

"Having understood this matter" means having understood in every respect this state of the world being overcome by the aforesaid torments and fevers. "This inspired utterance" means he uttered this great inspired utterance that elucidates the final Nibbāna from all torments and fevers.

Therein, "this world is born of torment" means this entire world has torment arisen through ageing, disease, and death, through various kinds of disasters, and through the prepossession of mental defilements; the meaning is overcome by arisen bodily and mental suffering. "Afflicted by contact" means precisely because of that, beset and troubled by many painful contacts. Or alternatively, "afflicted by contact" means overcome by the six contacts that are the conditions for the three kinds of suffering reckoned as happiness and so on, afflicted by way of occurrence at each and every object through each and every door. "It speaks of disease as self" means not knowing as it really is the disease, the suffering, reckoned as feeling arising with contact as condition, or the five aggregates themselves, by the perception "I," through the grip of wrong view, one speaks of it as self, saying "I am happy, I am afflicted." Some also read "attano." Its meaning is - Whatever world, touched by some painful phenomenon, being unable to endure it because of an undeveloped self, babbling with such words as "Alas, what suffering! May such suffering not befall even my own self!" merely speaks of its own disease, but does not proceed towards its abandoning - this is the intention. Or alternatively, not knowing as it really is that aforesaid suffering, through the grip of craving, by the perception "mine," one speaks of it as self, uttering the speech "this is mine."

"For in whatever way one imagines" means thus this world, speaking of this five aggregates that has become a disease as self or as one's own, imagines by whatever cause such as matter, feeling and so on, or by whatever manner such as eternal and so on, through the imaginations of wrong view, conceit, and craving. "Thereby it becomes otherwise" means from the manner imagined by oneself, that five aggregates which is the basis of imagination becomes otherwise - it is only non-self and not belonging to a self. The meaning is that because of the inability to bring it under one's control, it does not produce the state of I-making and mine-making. Or alternatively, "thereby" means therefore, from the mere state of imagination, that five aggregates imagined as permanent and so on becomes otherwise - it is only of the intrinsic nature of impermanent and so on. For imagination is not able to bring about alteration of state or alteration of characteristic.

"Becoming otherwise, attached to existence" means the world of beings, attached and stuck to welfare and happiness in what does not come to be, in growth, even though thinking according to preference through imagination, through wrong practice becomes otherwise from that - becoming one who experiences harm and suffering - and reaches only vexation. "Delights only in existence" means even this being so, one delights indeed, longs for indeed, that existence, that growth, which is imagined and supposed through imagination and which is non-existing. Or alternatively, "becoming otherwise" means being oneself of a nature to become otherwise from the manner supposed through the imagination beginning with "my self is permanent" - being impermanent, inconstant - this is the meaning. "Attached to existence" means attached, stuck, and bound by craving for existence in the existences beginning with sensual existence. "Delights only in existence" means having adhered to existence, which is of the intrinsic nature of impermanent and so on, as permanent and so on, or having the perception of disposition therein, one delights through the delights of craving and wrong view; one does not become disenchanted therein. "What one delights in, that is fear" means whatever existence reckoned as growth, or sensual existence and so on, one delights in, that, because of being of the intrinsic nature of change beginning with impermanence, because of being followed by many disasters, and because of being a cause of existence, is fear in the sense of being exceedingly frightful. "What one fears" means since one fears ageing, death and so on, that ageing, death and so on is suffering because of being the foundation of suffering and because of being the suffering of suffering. Or alternatively, "what one fears" means whatever non-existence one fears through delight in existence, that non-existence is reckoned as annihilation; and the fearing of that is suffering because of being a basis of suffering and because of not overcoming the suffering of birth and so on - it is only of the intrinsic nature of suffering - this is the meaning. Or alternatively, "what one fears, that is suffering" means not knowing the escape from whatever is impermanent and so on, of which one is afraid, that fear becomes suffering for him, it brings suffering - this is the meaning.

Having shown the round of rebirths by this much, now in order to show the end of the round of rebirths, he said "But this holy life is lived for the abandoning of existence." Therein, "for the abandoning of existence" means for the purpose of abandoning existence beginning with sensual existence. "Kho" is a particle of emphasis; "pana" is a particle used as an expletive. "This" is a word indicating what is near and evident. "The holy life" means the holy life of the path. "Is lived" means will be fulfilled. This is what is meant - Absolutely, for the purpose of abandoning without remainder through the abandoning of the origin of existence beginning with sensual existence, this holy life of the eightfold path, which includes the three aggregates of morality and so on, attained by me having practised exceedingly difficult practices for four incalculable aeons exceeding a hundred thousand cosmic cycles, having fulfilled the perfections, having crushed the heads of the three Māras at the seat of enlightenment, is practised and developed.

Having thus shown the nature of the noble path as leading to liberation absolutely, now showing the absence of that nature in another path, he said beginning with "whatever indeed." Therein, "whatever" is a description without specification. "Hi" is merely a particle. "Whatever" means certain ones. By both terms too, those who speak thus, the holders of wrong views, are included without specification. "Ascetics" means ascetics merely by having approached the going forth, not those who have calmed evil. "Brahmins" means brahmins merely by birth, not those who have warded off evil. The word "or" has the meaning of alternative. "Declared liberation from existence through existence" means certain ones declared liberation from all existence, purification in the round of rebirths, through sensual existence or through fine-material existence.

But who speak thus? The proponents of Nibbāna in this very life. For among them, some say "The self, endowed with the five eminent types of sensual pleasure, has attained the supreme peace in this very life." Some say "Possessing the first meditative absorption among the fine-material-sphere absorptions, etc. Some say "The self, possessing the second, third, or fourth meditative absorption, has attained the supreme peace in this very life." As he said -

"Here, monks, some ascetic or brahmin holds such a doctrine and view: 'When, good sir, this self is endowed with the five types of sensual pleasure'" - in detail.

But since they say that, just as for a leech satisfied with drinking blood to its fill, the thirst for blood ceases, so for that self endowed with the pleasures of sensuality and so on, the seeking for sensual pleasures and so on will not arise, and in the absence of that there is simply the absence of existence, and since this method is obtained for one established in whatever existence, there is liberation from all existence through each respective existence - therefore they are said to have "declared liberation from existence through existence." And those whose view is "Having wandered in the round of rebirths for such and such a period of time, both the foolish and the wise, standing in the final existence, become liberated from the round of rebirths" - they too indeed speak of liberation from existence through existence. For this was said:

"Eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering."

Or alternatively, "through existence" means by the view of existence. Because it proceeds as "it exists, it stands eternally," the eternalist view is called the "view of existence." Here, "view of existence" is stated as "existence" by the elision of the further term, just as in "craving for existence" and so on. And by the power of the view of existence, some imagine a particular existence itself - because of the quiescent state of defilements and the long duration of life span - to be deliverance from existence having the nature of permanence and so on, just as Baka the Brahmā said: "This is permanent, this is stable, this is eternal, this is not subject to change." For those who thus grasp wrongly, who see escape in what is not escape, whence is there deliverance from existence? Therefore the Blessed One said - "All of them, I say, are 'not liberated from existence'."

"Through non-existence" means through annihilation. "Declared escape from existence" means they spoke of going out from all existence, departure, purification from the round of rebirths. For they, not approving the doctrine of those who say "liberation from existence through existence," acknowledged escape through the cutting off of existence. Or alternatively, "through non-existence" means by the annihilationist view. Because it proceeds as "it ceases to exist, it perishes, it is annihilated - both the self and the world," the annihilationist view is called "non-existence" in the method stated. For the annihilationists hold that by the power of the annihilationist view, beings, having resolved, arise here and there and are annihilated - that itself is purification from the round of rebirths. For this was said:

"When, good sir, this self is material, made of the four great elements, etc. Having attained the plane of neither-perception-nor-non-perception, he dwells. To this extent, good sir, this self is rightly annihilated."

Likewise -

"There is not, great king, what is given, there is not what is sacrificed, there is not what is offered, etc. Both the fool and the wise, with the collapse of the body, are annihilated, perish, and do not exist after death."

For those too who thus grasp wrongly, whence is there escape from existence? Therefore the Blessed One said - "All of them, I say, have 'not escaped from existence'." For indeed, without uprooting all defilements without remainder through the development of the noble path, liberation by escape from existence never comes to be. For thus, since those ascetics and brahmins lack awakening to things as they really are, having fallen into the two extremes of "it exists" and "it does not exist," theirs is merely trembling and struggling by the power of craving and wrong view. Since those who hold wrong views, deluded even regarding the causes of occurrence, bound by the bond of craving to the pillar of distorted vision well planted in the ground of identity, like dogs bound by a leash, do not abandon the place of bondage, whence is there deliverance for them?

But those who, through the elucidation of the four truths, without confusion regarding occurrence and so on, without approaching that pair of extremes, have ascended the middle practice - showing that for them alone there is liberation from existence and escape - the Teacher said beginning with "for dependent on clinging." Therein, "clinging" means clinging to the aggregates and so on. "Hi" is merely a particle. "Dependent on" means in dependence on, having made a condition. "Suffering" means suffering beginning with birth and so on. What is meant? Where these holders of wrong views imagine liberation, there the clingings of aggregates, mental defilements, and volitional activities are found - whence then is there escape from suffering? For wherever there are mental defilements, because of the arising of volitional activities there, there is indeed no interruption of the continuity of existence - thus there is no turning back of the suffering of the round of rebirths. Therefore it was said - "For dependent on clinging this suffering comes into being."

Now, to show that which is the escape from suffering in the ultimate sense, "with the elimination of all clinging there is no coming into being of suffering" was said. Therein, "through the elimination of all clinging" means through the complete abandoning without remainder, by the attainment of the noble path, of all these four clingings: clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, and clinging to the doctrine of self. Therein, clinging to views, clinging to moral rules and austerities, and clinging to the doctrine of self - these three clingings are exhausted by the path of stream-entry and reach the state of non-arising. It should be understood that clinging to sensual pleasures - that leading to the realms of misery by the first, the thick form consisting of sensual lust by the second, the subtle by the third, and the abandoning of lust for material form and lust for immaterial existence by the fourth - is exhausted by all four paths and reaches the state of non-arising. "There is no coming into being of suffering" means thus, through the complete elimination of clinging in every respect, because of the non-arising of the entire group of mental defilements due to their co-existence therewith, there is no coming into being, no manifestation, of even the slightest suffering of the round of rebirths.

Thus the Blessed One, having shown both occurrence and cessation together with the cause, showing that "not knowing this method, this world of beings does not raise its head even from the round of rebirths," said beginning with "See this world." Therein, "See this world" means because of having directly come within the domain of his own Buddha-eye, saying "See this world," urging himself to the act of seeing, the Blessed One addresses himself alone. "Many" means numerous, or separately. "Afflicted by ignorance" means overpowered by ignorance that conceals the four truths, stated by the method beginning with "not knowing regarding suffering." "Beings" means born, arisen through action and mental defilements. "Delighting in what has come to be" means delighting through craving in other beings with the perception of mother, father, son, wife, and so on; or delighting in the fivefold group of aggregates, which have the intrinsic nature of impermanence, foulness, suffering, and non-self, through the supposition of woman, man, and so on, through the supposition of permanence and so on, and through the grasping of self and what belongs to self, because of not understanding that intrinsic nature. "Not freed from existences" means not freed from existence, from the round of rebirths, through the aforesaid grasping of craving and wrong view.

And here, by "this world," first bringing even the entire order of beings to unity in general terms, having explained an unrestricted inclusion by the singular number, then the Teacher, making known the power of his own Buddha-eye knowledge - "This world, divided into many distinctions by way of existence, mode of generation, destination, duration, abode of beings, and so on, and even therein by way of such and such orders of beings and so on, has been individually surveyed by me" - again making a distinction of expression, explains a restricted inclusion by the plural number with the passage beginning with "many, afflicted by ignorance, beings." And having done so, having used the accusative case with "this world," the description in the nominative plural beginning with "afflicted by ignorance" is also not contradictory, because the sentences are separate. Some, however, with the intention of a single sentence, read "afflicted by ignorance, a being, delighting in what has come to be, not freed from existences"; but the ancient reading is by way of the difference of case endings alone.

Now, showing the path of insight by which liberation from existence comes about, which is the entire domain of the Buddha beyond the range of all sectarians, he said beginning with "whatever." Therein, "whatever existences" means whatever existences, divided into many distinctions by the classification of sensual existence and so on, percipient existence and so on, single-aggregate existence and so on, whether pleasant or unpleasant, whether long-lived or of brief duration - whatever existences there are. "Everywhere" means everywhere, by the classification beginning with above, below, and across. "In every way" means by the classification of heaven, realms of misery, human realm, and so on. In the passage beginning with "all those" and so on, all those existences, being phenomena of materiality, feeling, and so on, are impermanent in the sense of non-existence, suffering because of being oppressed by rise and fall, and subject to change because of being liable to transformation in two ways - by ageing and by death. The word "iti" has the meaning of "beginning with" or the meaning of "mode"; by that, including also the characteristic of non-self, they are said to be non-self in the sense of being beyond control, or non-self in the sense of being beyond control because of being subject to change.

Thus, by the mode of penetrating the three characteristics, for one who sees this five aggregates reckoned as existence, as it really is, without distortion, with right wisdom, rightly by the true method, with path wisdom together with insight, for one who penetrates by way of full understanding, full realisation, and so on, craving for existences proceeding by way of "existence is permanent" and so on is abandoned, and at the very same time as the attainment of the highest path it ceases completely without remainder; and because the annihilationist view has been altogether abandoned, one does not delight in non-existence, in cutting off, nor does one aspire to it. For one who is such, whatever cravings are eightfold in their hundreds by way of sensual craving and so on, and infinite in their divisions by way of conditions and so on - through the complete elimination and abandoning of all those cravings in every way, and because of the co-existence therewith, the cessation of non-arising of the entire side of defilement entirely, without remainder, by the noble path of dispassion - that is Nibbāna.

Having thus shown Nibbāna with residue of clinging by way of the abandoning of craving, now showing Nibbāna without residue of clinging, he said beginning with "For that quenched one." Its meaning is - Whoever, through the complete elimination of cravings, is quenched by the final extinguishment of the mental defilements, a monk who has eliminated the mental corruptions, whose mental defilements are broken in the manner stated - for that quenched monk, without clinging, because of the absence of clinging, or because of the non-grasping by the Māras of mental defilements and volitional activities, there is no rebirth; in the future there is no becoming of rebirth by way of conception. And by him, being such, Māra is overcome: at the moment of the noble path, the Māra of mental defilements, the Māra of volitional activities, and the Māra who is a young god, and at the moment of the final consciousness, the Māra of the aggregates and the Māra of death - thus the fivefold Māra is overcome, defeated, made to cease associating with defilements by not giving the opportunity to raise its head again, since by him the battle waged by the Māras here and there was won. But such a one, victorious in battle, through the absence of disturbance regarding all desirable things and so on, by the attainment of the characteristic of such-likeness, such a one, a Worthy One, has overcome all existences, has transcended all existences of the aforesaid kinds; he does not come to any reckoning anywhere whatsoever; on the contrary, like a fire without fuel, after final Nibbāna he is simply beyond designation. Thus the Blessed One concluded this great inspired utterance, having taken the Nibbāna element without residue of clinging as its pinnacle.

The commentary on the Tenth Discourse is completed.

And completed is the commentary on the Nanda Chapter.

4.

The Chapter on Meghiya

1.

Commentary on the Meghiya Discourse

31. In the first of the Meghiya Chapter, "at Cālikā" means in the city so named. It is said that apart from the gate area of that city, all around there is shifting mud; because of standing in dependence on that shifting mud, it appears to those looking at it as if it were moving; therefore it is called "Cālikā." "On Cālika Mountain" - not far from that city there is one mountain, and that too, because of being entirely white, on the Observance day of the dark fortnight, it appears to those looking at it as if it were moving; therefore it came to the reckoning of "Cālika Mountain." There they had a great monastery built for the Blessed One; the Blessed One at that time, making that city his village as food resort, dwells in that Cālika Mountain Great Monastery. Therefore it was said - "He dwells at Cālikā on Cālika Mountain." "Meghiya" is that elder's name. "Was the attendant" means he was the one who served. For the Blessed One had non-regular attendants at the time of his first enlightenment; at one time Nāgasamāla, at one time Nāgita, at one time Upavāna, at one time Sunakkhatta; at that time too it was the Elder Meghiya himself who was the attendant. Therefore he said - "Now at that time the Venerable Meghiya was the Blessed One's attendant."

"Jantugāma" means a village so named, another village as food resort of that very monastery. "Jattugāma" is also a reading. "Of the Kimikāḷā" means of the river that obtained the name "Kimikāḷā" due to the abundance of black worms. "On a walk" means walking about for the purpose of dispelling fatigue that had arisen in the legs from sitting for a long time. "Pleasing" means it is pleasing because, due to the denseness of trees and the glossiness of leaves, it brings about confidence in those who see it. It is delightful due to the dense shade and the delightful piece of land. It is charming because it delights the mind in the sense of generating joy and pleasure for those who have entered within. "Suitable" means sufficient; the meaning is also "fitting." "Desirous of striving" means for one who is desirous of meditative development through exertion. "For striving" means for the practice of the ascetic duty. "I would come" means "I would come" - I. It is said that formerly that place had been a pleasure grove experienced by the Elder in succession for five hundred births, being a king himself; therefore, at the mere sight of it, his mind inclined to dwell there. "Wait for now" - the Teacher, having heard the Elder's words, reflecting, having known "his knowledge has not yet reached maturity," refusing, spoke thus. "I am alone for now" - but he said this for the purpose of generating tenderness of mind in him, thinking "Thus, even having gone, when the task is not accomplished, being without anxiety, he will come back again through the power of affection." "Until some other monk comes" means the meaning is: wait until some other monk comes to my presence. "Some monk is seen" is also a reading. Some also read "let him come," and likewise "let him be seen."

"There is nothing further to be done" means because the sixteen functions of full understanding and so on have been accomplished through the four paths in regard to the four truths, or because of having attained full enlightenment, there is nothing else further to be done beyond that. "There is no adding to what has been done" means there is no further adding to what has been done. For a path that has been developed is not developed again, nor is there any function of again abandoning mental defilements that have been abandoned. "There is adding to what has been done" means because the noble path has not been attained, the adding - reckoned as further growth - to the qualities of morality and so on that have been produced in my own continuity, for that purpose, exists and is to be wished for - this is the meaning. "When you speak of striving, Meghiya, what could we say" means when he is saying "I am practising the ascetic duty," what else could we say to him?

"Sat down for the day residence" means he sat down for the purpose of the day residence. And having sat down, he sat down in that very place on the auspicious stone slab where formerly, in succession over five hundred births, having been a king, playing at park amusements, surrounded by various dancers, he had sat before. Then, from the time of his sitting down, it was as if the state of an ascetic had departed from him; it was as if, having assumed the appearance of a king, surrounded by a retinue of dancers, he had become one seated on a costly divan beneath a white parasol. Then, as he was relishing that success, sensual thought arose in him. At that very moment, he saw as if two thieves caught in the act of theft had been brought and placed before him. Among them, thought of anger arose by way of commanding the execution of one, and thought of violence arose by way of commanding the imprisonment of the other. Thus he was encompassed and beset by unwholesome thoughts, like a tree by a net of creepers, like a honey-gatherer by honey bees. With reference to that, "Then for the Venerable Meghiya" and so on was said.

"Wonderful indeed, friend" - this is indeed called a wonder of reproach, just as the Venerable Ānanda, having seen the wrinkled body of the Blessed One, said "Wonderful, venerable sir, marvellous, venerable sir." But others say: "At that time, sensual thought arose in him through greed towards the flowers, fruits, sprouts and so on; thought of anger arose through hearing the sounds of harsh-voiced birds and so on; thought of violence arose through the intention of warding them off with clods and so on; sensual thought arose through longing for that place, thinking 'I would dwell right here'; thought of anger arose through hostility of mind towards foresters seen here and there; thought of violence arose through the intention of harassing them." Whether in one way or another, the very arising of wrong thoughts in him was the cause for wonder. "Beset" means attached to, covered with. Even in the singular, when referring to oneself or to a venerable person, the plural is seen. "Anusantā" is also a reading.

"He approached the Blessed One" means thus beset by wrong thoughts, being unable to make the meditation subject suitable, having considered "The far-seeing Blessed One, having seen this indeed, prevented me," thinking "I shall report this matter to the One of Ten Powers," having risen from the seat where he was sitting, he approached the Blessed One. And having approached, he reported his own experience beginning with "Here, venerable sir, for me."

Therein, "for the most part" means abundantly, constantly. "Evil" means inferior. "Unwholesome" means arisen from lack of proficiency. Or they are evil in the sense of leading to an unfortunate realm, and unwholesome because of being opposed to the wholesome. "It thinks" means it ponders, it applies the mind to the object - thus it is applied thought. Applied thought accompanied by sensuality is sensual thought; the meaning is applied thought associated with defilement as sensuality, having the object of sensual pleasure as its object. Applied thought accompanied by anger is thought of anger. Applied thought accompanied by violence is thought of violence. Among them, sensual thought is that which occurs by way of delighting in sensual pleasures, opposed to renunciation. Thought of anger is that which occurs by way of becoming thoroughly corrupted towards beings, thinking "May these beings be killed or destroyed or may they not exist," opposed to friendliness. Thought of violence is that which occurs by way of the desire to harass beings with hands, clods, sticks and so on, opposed to compassion.

But why did the Blessed One permit his going there? "Even without permission, this one will leave me and go anyway, and there might be an alteration in him, thinking 'The Blessed One does not allow me to go, methinks, out of desire for an attendant.' That would lead to his harm and suffering for a long time" - thus he permitted.

Thus, when he had reported his own experience and was seated, the Blessed One, teaching him a suitable teaching, said beginning with "For the unripe liberation of mind, Meghiya." Therein, "unripe" means not having reached ripening. "Liberation of mind" means liberation of the mind from mental defilements. For in the earlier stage, there is liberation of the mind from mental defilements by way of substitution of opposites and by way of suppression; in the later stage, by way of eradication and by way of subsiding. This liberation has already been spoken of in detail below; therefore it should be understood by the method stated there. Therein, when the disposition has been ripened and awakened by the qualities that ripen liberation, when insight is taking on the embryo of the path and going towards ripening, the liberation of mind is called ripe; in the absence of that, it is unripe.

But what are the mental states that ripen liberation? Fifteen mental states should be known by way of the cause of purification of the faith faculty and so on. For this was said:

"For one avoiding faithless persons, for one associating with, keeping company with, and attending on faithful persons, for one reviewing inspiring discourses - by these three ways the faith faculty becomes pure.

"For one avoiding lazy persons, for one associating with, keeping company with, and attending on persons putting forth strenuous energy, for one reviewing the right strivings - by these three ways the energy faculty becomes pure.

"For one avoiding unmindful persons, for one associating with, keeping company with, and attending on mindful persons, for one reviewing the establishments of mindfulness - by these three ways the mindfulness faculty becomes pure.

"For one avoiding unconcentrated persons, for one associating with, keeping company with, and attending on concentrated persons, for one reviewing the meditative absorptions and deliverances - by these three ways the concentration faculty becomes pure.

"For one avoiding unwise persons, for one associating with, keeping company with, and attending on wise persons, for one reviewing the practice of profound knowledge - by these three ways the wisdom faculty becomes pure.

"Thus for one avoiding these five persons, for one associating with, keeping company with, and attending on five persons, for one reviewing five discourses - by these fifteen ways these five faculties become pure."

There are also another fifteen mental states that ripen liberation - the faculties with faith as the fifth, perception of impermanence, perception of suffering, perception of non-self, perception of abandoning, perception of dispassion - these five perceptions partaking of penetration, good friendship, restraint by morality, effacement, arousal of energy, and penetrative wisdom. Among these, the Teacher, skilled in taming those to be trained, according to the disposition of the Elder Meghiya who was to be trained, showing here the mental states that ripen liberation beginning with good friendship, having said "five qualities lead to ripening," expanding upon them, said beginning with "Here, Meghiya, a monk has good friends."

Therein, "good friend" means one whose friend is good, auspicious, and beautiful - thus "good friend." For one who has a friend accomplished in virtues beginning with morality, who is helpful in every way as "a protector from misery, a provider of welfare" - that person is indeed a good friend. One who goes along and proceeds together with the aforesaid good persons only in all postures, not without them - thus he has "good companions." One who proceeds with mind and body in a state of slanting, sloping, and inclining only towards good persons - thus he has "good associates." By the triad of terms he generates regard for association with good friends.

Herein this is the characteristic of a good friend - here a good friend is accomplished in faith, accomplished in morality, accomplished in learning, accomplished in generosity, accomplished in energy, accomplished in mindfulness, accomplished in concentration, accomplished in wisdom. Therein, through the accomplishment of faith he believes in the enlightenment of the Tathāgata and in the fruit of action, and thereby he does not abandon the seeking of welfare for beings, which is the cause of perfect enlightenment. Through the accomplishment of morality he is dear to fellow monks in the holy life, agreeable, respected, esteemed, an accuser, a censurer of evil, a speaker, willing to do what others bid; through the accomplishment of learning he is a maker of profound talks connected with the truths, dependent origination, and so on; through the accomplishment of generosity he is of few wishes, content, secluded, not in company; through the accomplishment of energy he is putting forth strenuous energy for the practice of welfare for beings; through the accomplishment of mindfulness he is mindful; through the accomplishment of concentration he is undistracted, with concentrated mind; through the accomplishment of wisdom he knows without distortion. He, searching with mindfulness for the courses of wholesome mental states, having known with wisdom the welfare and harm of beings as they really are, having become with concentration one with a fully focused mind therein, with energy prevents beings from harm and urges them towards welfare. Therefore he said -

"This is the first quality that leads to ripening" - this quality reckoned as good friendship, because it is the beginning of abiding by the holy life, and because of its great usefulness and pre-eminence among all wholesome mental states, being stated first among these five qualities, is the first blameless quality that leads to the ripening of liberation of mind by way of the cause of purification of the impure faculties beginning with faith. And here, the great usefulness and pre-eminence of a good friend should be known from the discourse passages beginning with "This is the entire holy life, Ānanda, that is to say, good friendship, good companionship," where the Blessed One, having twice refused the treasurer of the Teaching who was saying "This is half of the holy life, venerable sir, that is to say, good friendship," with "Do not say so, Ānanda."

"Furthermore" means again another kind of quality. "Virtuous" - here, in what sense is it morality? It is morality in the sense of composing. What is this composing? It is composure; the meaning is the state of not being scattered by way of good conduct of bodily action and so on. Or alternatively, it is a receptacle; the meaning is the state of being a support by way of being the foundation for wholesome mental states beginning with meditative absorption and so on. Therefore, "it composes" (sīleti) or "it is composed" (sīlatī) - thus it is morality (sīlaṃ). This, for now, is the meaning of morality by the method of word-characteristics. Others, however, explain the meaning by the method of language analysis as "the meaning of head, the meaning of coolness, the meaning of morality, the meaning of restraint." This morality exists for him through fulfilment or through abundance - thus he is virtuous (sīlavā); the meaning is accomplished in morality.

And to show how he is virtuous, accomplished in morality, he said beginning with "restrained by the restraint of the Pātimokkha." Therein, "Pātimokkha" means the morality of the training rules. For whoever protects it, guards it, that liberates, releases him from sufferings beginning with those bound for the realm of misery - thus it is the Pātimokkha. Restricting is restraint; non-transgression by body and speech. The Pātimokkha itself as restraint is the Pātimokkha restraint; restrained by that, with body and speech closed off - thus "restrained by the restraint of the Pātimokkha." This is the illustration of his state of being established in that morality. "Dwells" is the illustration of being endowed with the corresponding mode of dwelling. "Accomplished in good conduct and lawful resort" is the illustration of the quality that supports the Pātimokkha restraint below and the exertion for the distinctions above. "Seeing danger in the slightest faults" is the illustration of the nature of not falling away from the Pātimokkha morality. "Having accepted" is the illustration of the undertaking of the training rules without remainder. "He trains" is the illustration of being endowed with the training. "In the training rules" is the illustration of the qualities to be trained in.

Another method - Because of the powerful nature of defilements, because of the ease of doing evil, and because of the difficulty of doing merit, one whose nature is to fall into the realms of misery many times - thus "one who falls" (pātī), a worldling. Or, due to impermanence, hurled by the force of action into becoming and so on, wandering about without stability like a water-wheel - thus "one who goes" (pātī), one whose nature is to go; or by way of death, one whose nature is to fall into individual existence in this and that order of beings - thus "one who falls" (pātī); or the continuity of a being, or consciousness itself. It liberates that falling one from the suffering of wandering in the round of rebirths - thus it is the Pātimokkha. For through the deliverance of consciousness, a being is called "liberated." For it was said: "Through the cleansing of the mind, beings become purified," and "by non-clinging, the mind was liberated from the mental corruptions."

Or alternatively, due to the cause of ignorance and so on, one falls, goes, proceeds in the round of rebirths - thus "one who falls" (pāti); for it was said: "Of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths." The liberation of that falling being from the triad of defilements beginning with craving is by means of this - thus it is the Pātimokkha. The compound formation should be understood like that of "kaṇṭhekāla" and so on.

Or alternatively, "it fells, it brings to ruin through sufferings" - thus "pāti" means the mind. For it is said: "By mind the world is led, by mind it is dragged about." The release of that which fells by means of this - thus it is "Pātimokkha." Or alternatively, "one falls by means of this into the suffering of the realms of misery and the suffering of the round of rebirths" - thus "pāti" means the defilements beginning with craving. For it is said - "Craving generates a person, a person with craving as companion" - and so on. Release from that which causes falling - thus it is "Pātimokkha."

Or alternatively, "one falls herein" - thus "pāti" means the six internal and external sense bases. For it is said - "In the six has the world arisen, in the six does it make intimacy." Release from that which causes falling, reckoned as the six internal and external sense bases - thus it is "Pātimokkha." Or alternatively, "falling, the nether world, belongs to it" - thus "pātī" means the round of rebirths. Release from that - thus it is "Pātimokkha."

Or alternatively, because of being the sovereign over all worlds, the Blessed One, the lord of the Teaching, is called "pati"; "one is released by means of this" - thus it is "mokkha." The release of the lord, because it was laid down by him - thus it is "patimokkha"; patimokkha itself is Pātimokkha. Or alternatively, because of being the root of all virtues, it is "pati" in the sense of highest, and it is "mokkha" in the aforesaid sense - thus it is "patimokkha"; patimokkha itself is Pātimokkha. For thus it was said: "Pātimokkha" and so on - "this is the entrance, this is" - in detail.

Or alternatively, "pa" is in the sense of mode, "ati" is a particle in the sense of absolute; therefore "it absolutely releases by modes" - thus it is "Pātimokkha." For this morality, by itself by way of substitution of opposites, and together with concentration and together with wisdom by way of suppression and by way of eradication, absolutely releases, liberates - thus it is "Pātimokkha." Or alternatively, "pati" means release - thus it is "patimokkha"; the meaning is release individually from each and every fault of transgression. Patimokkha itself is Pātimokkha. Or alternatively, "mokkha" means Nibbāna; being the reflection of that release - thus it is "patimokkha." For restraint by morality, like the break of dawn before the rising of the sun, is the arising of Nibbāna and its counterpart, because of the quenching of defilements as is fitting. Patimokkha itself is Pātimokkha. Or alternatively, "it turns back and releases from suffering" - thus it is "patimokkha"; patimokkha itself is Pātimokkha - thus, for now, the meaning of the word "Pātimokkha" here should be understood.

"One restrains, one closes by means of this" - thus it is "restraint"; the Pātimokkha itself as restraint is the Pātimokkha restraint. But as regards meaning, the abstinences and volitions from that which is to be transgressed in each case. "Endowed with, possessed of that Pātimokkha restraint" - thus it is said "restrained by the restraint of the Pātimokkha." For this was said in the Vibhaṅga -

"One is endowed with this Pātimokkha restraint, fully endowed, approached, fully approached, attained, fully attained, possessed of it; therefore one is called restrained by the restraint of the Pātimokkha."

"Dwells" means he dwells, moves, and carries on by way of dwelling in the postures.

"Accomplished in good conduct and lawful resort" means accomplished in good conduct and lawful resort because, by not engaging in wrong livelihood beginning with giving bamboo and so on, and by not engaging in bodily forwardness and so on, he has altogether avoided misconduct, and through the accomplishment of good conduct befitting a monk as stated thus: "bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression," and because of being accomplished in resort, which is reckoned as a suitable place to approach for the purpose of almsfood and so on, having avoided improper resort such as prostitutes and so on.

Furthermore, whatever monk dwells respectful towards the Teacher, deferential, respectful towards his fellows in the holy life, deferential, endowed with shame and moral fear, well dressed, well robed, with pleasing going forward and going back, looking ahead and looking around, bending and stretching, accomplished in deportment, with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness, of few wishes, content, secluded, not in company, one who acts carefully in the fundamentals of conduct, abounding in respectful consideration - this is called one accomplished in good conduct.

Resort, however, is threefold: resort as decisive support, resort as safeguarding, and resort as binding. Therein, the good friend who is endowed with the qualities of the ten subjects of talk, whose characteristics have been stated, in dependence on whom one hears what has not been heard, purifies what has been heard, removes uncertainty, makes one's view straight, makes one's mind confident, and by following whose example one grows in faith, in morality, in learning, in generosity, in wisdom - this is called resort as decisive support.

Whatever monk, having entered the inhabited area, having set out on the street, goes with eyes downcast, seeing only a yoke's length, as if restrained in the eye-faculty, not looking at elephants, not looking at horses, not looking at chariots, not looking at infantry, not looking at women, not looking at men, not looking upwards, not looking downwards, not looking about in the directions and intermediate directions - this is resort as safeguarding.

Resort as binding, however, is the four establishments of mindfulness, where a monk binds his own mind, for this was said by the Blessed One -

"And what, monks, is a monk's own resort, his own paternal domain? That is to say, the four establishments of mindfulness."

Therein, since resort as decisive support has been stated before, resort here should be understood by virtue of the other two. Thus, because of being endowed with the aforesaid accomplishment of good conduct and with this accomplishment of resort, he is accomplished in good conduct and lawful resort.

"Seeing danger in the slightest faults" means one whose nature is to see danger in faults that are trifling in size, immeasurable in smallness, of the type of training rules transgressed through forgetfulness and unintentionally, and unwholesome mental arisings and so on. For whatever monk sees a fault the size of an atom as if it were like Mount Sineru, the king of mountains, whose height exceeds a hundred thousand yojanas by sixty-eight yojanas in measure, and whoever sees even the most trivial mere wrong speech as if it were like an offence of expulsion - this one too is called one who sees danger in the slightest faults. "Having accepted, he trains in the training rules" means whatever is to be trained in among the training rules, having rightly taken up all of that entirely, in every way, without remainder, he trains, he carries on, he fulfils - this is the meaning.

"Conducive to effacement" means extremely paring away the mental defilements, suitable for their diminution and abandoning. "Suitable for opening the mind" means suitable for serenity and insight, which are reckoned as the opening of the mind, through making remote the mental hindrances that conceal the mind; or suitable, helpful for the opening, for the making manifest of the mind of serenity and insight itself - thus suitable for opening the mind.

Now, to show that by which bringing about of disenchantment and so on this talk is called conducive to effacement and suitable for opening the mind, "exclusively to disenchantment" and so on was stated. Therein, "exclusively to disenchantment" means absolutely for the purpose of becoming disenchanted with the suffering of the round of rebirths. "To dispassion, to cessation" means for the purpose of becoming dispassionate towards that very thing and for the purpose of its ceasing. "To peace" means for the peace of all mental defilements. "To direct knowledge" means for the direct knowing of all that is to be directly known. "For highest enlightenment" means for the highest enlightenment of the four paths. "To Nibbāna" means for Nibbāna without residue of clinging. For among these, by the first three terms insight is stated, by two the path, and by two Nibbāna is stated. It shows that this entire super-human achievement, beginning with serenity and insight and having Nibbāna as its final goal, succeeds for one who obtains the ten subjects of talk.

Now, analysing and showing that talk, he said beginning with "talk about fewness of wishes." Therein, "of few wishes" means not desirous; talk about him is talk about fewness of wishes; or talk connected with the state of fewness of wishes is talk about fewness of wishes. And here, the excessively greedy, the one of evil desires, the greedy, and the one of few wishes - these are four persons by way of desire. Among these, one who is unsatisfied with the gain obtained by oneself and desires gain again and again is called excessively greedy. With reference to which it was said -

One who has evil desires has the intention of making known non-existent virtues through craving for material gain, honour and fame. With reference to which it was said -

"Therein, what is scheming? For one who is dependent on material gain, honour and fame, who has evil desires, who is overcome by desire, whatever placing of deportment by means of what is reckoned as use of requisites, or by speaking nearby" and so on.

One who is greedy has the intention of making known existing virtues and is immoderate in acceptance. With reference to which it was said -

"Here a certain one, being faithful, wishes 'May people know me as faithful,' being moral, wishes 'May people know me as moral'" and so on.

Because of being difficult to satisfy, even a mother who has given birth is not able to win his heart. Therefore this is said -

But having far avoided these faults beginning with excessive greed, one of few wishes has the intention of concealing existing virtues and is moderate in acceptance. He, through the desire to conceal even the virtue existing in himself, being faithful, does not wish "May people know me as faithful," being moral, very learned, secluded, putting forth strenuous energy, mindful, concentrated, being wise, does not wish "May people know me as wise."

He is fourfold: 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, having considered the donor, the gift, and his own strength - even if the gift is abundant but the donor wishes to give little, he takes only little according to the donor's disposition. If the gift is little but the donor wishes to give much, he takes only little according to the disposition of the gift. Even if the gift is abundant and the donor too wishes to give much, having known his own strength, he takes only what is appropriate in measure. For such a monk gives rise to unarisen material gain, makes arisen material gain lasting, and pleases the minds of donors. But one who does not wish to make known to others the existence in himself of the undertaking of ascetic practices is one of few wishes regarding ascetic practices. Whoever does not wish to make known his state of being very learned - this one is one of few wishes regarding the Scriptures. But whoever, having become a certain one among stream-enterers and so on, does not wish to make known even to his fellows in the holy life his state of being a stream-enterer and so on - this one is one of few wishes regarding achievement. Thus whatever fewness of wishes there is of these persons of few wishes, the talk that proceeds together with that by the method of instruction and so on, by way of elucidating the benefits of various modes and constituents, and by way of elucidating the dangers of the conduct of desire of the types beginning with excessive greed which is its opposite - that is talk about fewness of wishes.

"Talk about contentment" - here "contentment" means satisfaction with what one has obtained by oneself; that is contentment. Or alternatively, having abandoned unrighteous desire for requisites, even satisfaction is contentment. Or satisfaction with what is existing and present is contentment. And this was said -

Or rightly, by the true method, contentment with requisites according to the procedure permitted by the Blessed One is contentment. In meaning, it is satisfaction with whatever requisites there are; it is twelvefold. How? 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.

Herein this is the detailed explanation - 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, having obtained among silk robes and so on a certain costly robe, 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 and weak, let this be for those of little gain," and having himself picked up rags from a rubbish heap and so on, having made a double robe from them, or having taken their old robes and wearing them, 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 then he is sick; having eaten coarse almsfood that is opposed to his nature or opposed to his illness, he reaches a serious illness. He, having given that to a fellow monk, having eaten suitable food from his hand, even while practising the duties of a monk, is still content. This is his contentment according to one's strength regarding almsfood. Another monk obtains superior almsfood. He, thinking "This almsfood is suitable for those long gone forth and so on," having given it to them just as with robes, or having taken what belongs to them, having walked for almsfood himself, even while consuming mixed food, 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, at least even a grass hut or a grass mat; he is satisfied with just that. Again, even when he obtains another more beautiful one, he does not take it. This is his contentment with whatever is obtained regarding lodging. But then he is sick or weak; he obtains a lodging that is opposed to his illness or opposed to his nature, where dwelling there is discomfort for him. He, having given that to a fellow monk, having dwelt in a suitable lodging belonging to that monk, even while practising the duties of a monk, is still content. This is his contentment according to one's strength regarding lodging. Another does not accept even a beautiful lodging that has been obtained, thinking "A superior lodging is a state of heedlessness." Or through great merit he obtains superior lodgings such as rock cells, pavilions, pinnacled buildings, and so on. He, having given those, just as with robes and so on, to those long gone forth and so on, even while dwelling anywhere at all, is still content. This is his contentment according to what is suitable regarding lodging.

Here again a monk obtains medicine, whether coarse or superior; he is satisfied with just that, does not desire another, and even when obtaining more does not take it. This is his contentment with whatever is obtained regarding the requisite for the sick. But then one who is in need of oil obtains molasses; he, having given that to a fellow monk, having taken oil from his hand, having prepared medicine, even while practising the duties of a monk, 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 and so on, to those long gone forth and so on, even while preparing medicine with whatever they bring, is still 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," if his illness is appeased by either of those, then, recollecting the words "Urine-soaked yellow myrobalan has been praised by the Buddha and others; the going forth is in dependence on cattle-urine medicine; therein you should make effort for as long as life lasts," 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.

All this contentment of such variety is called contentment. Therefore it was said "In meaning, it is satisfaction with whatever requisites there are." Talk that proceeds by way of elucidating the benefits through the method of instruction and so on together with contentment with whatever requisites, and by way of elucidating the danger of the state of being overcome by desire, which is the variety of excessive greed and so on that is its opposite, is talk about contentment. In the remaining talks from here on too, the same method applies; we shall describe only the distinctive points.

"Talk about solitude": herein there are three kinds of seclusion - seclusion of the body, seclusion of the mind, and seclusion from clinging. Among these, one goes alone, one stands alone, one sits alone, one prepares one's sleeping place alone, one enters the village for almsfood alone, one returns alone, one goes forward alone, one determines upon the walking path alone, one walks alone, one dwells alone - thus, having abandoned the company of groups in all postures and in all duties, dwelling in solitude is called seclusion of the body. The eight meditative attainments are called seclusion of the mind. Nibbāna is called seclusion from clinging. For this was said:

"Seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation; seclusion of the mind is for those with pure minds, who have attained the highest cleansing; seclusion from clinging is for those persons free from clinging, who have gone beyond activities."

Seclusion itself is solitude; talk connected with solitude is talk about solitude.

"Talk about aloofness from society" - here there are five kinds of bonding: bonding through hearing, bonding through seeing, bonding through conversation, bonding through sharing, and bodily bonding. Among these, here a certain monk hears: "In such and such a village or town there is a woman who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion." He, having heard that, sinks down, becomes dejected, is not able to maintain the holy life, rejects the training and returns to the lower life. Thus the intimacy with mental defilements arisen through hearing an object of the opposite kind is called bonding through hearing. A monk does not indeed hear, but he himself sees a woman who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion. He, having seen her, sinks down, becomes dejected, is not able to maintain the holy life, rejects the training and returns to the lower life. Thus the intimacy with mental defilements arisen through seeing an object of the opposite kind is called bonding through seeing. But having seen, the intimacy with mental defilements arisen by way of mutual conversation and discussion is called bonding through conversation. Laughing together and so on too are included by this very same. But the intimacy with mental defilements arisen by way of using whatever of one's own belongings given or not given to a woman, or by way of using forest produce and so on given by her, is called bonding through sharing. The intimacy with mental defilements arisen by way of seizing the hand and so on of a woman is called physical contact. And also this -

"He dwells in company with laypeople with not becoming association, sharing another's sorrow, rejoicing together, happy when they are happy, unhappy when they are unhappy, when duties to be done have arisen he himself commits to exertion in them" -

The not becoming association with laypeople thus stated, and whatever bonding even with fellow monks in the holy life that becomes a cause for the arising of mental defilements - having abandoned all that, having established all of this: firmer religious urgency regarding the round of rebirths, intense perception of danger regarding activities, perception of repulsiveness regarding the body, shame and moral fear preceded by disgust regarding all unwholesome states, and mindfulness and full awareness in all actions - the state of being unattached everywhere, like a drop of water on a lotus petal, this is aloofness from society by being the opposite of all bonding. Talk connected with that is talk about aloofness from society.

"Talk about arousal of energy" - here, the state of a hero, or action, is energy; or that which is to be set in motion, to be kept going by method, is energy; and energy that is the arousing for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states is the arousal of energy. This is twofold as bodily and mental; threefold as the element of instigation, the element of persistence, and the element of exertion; And fourfold by way of right striving. All of that is to be understood by way of whatever monk does not allow a mental defilement arisen while walking to reach standing; Does not allow a mental defilement arisen while standing to reach sitting, does not allow a mental defilement arisen while sitting to reach lying down, and just as one who crushes and seizes a black snake with a forked stick, and like one who strikes an enemy on the neck with a sharp sword, without allowing it to raise its head, restrains it by the power of energy - it should be understood by way of one thus putting forth strenuous energy. Talk connected with that is talk about arousal of energy.

Regarding talk about morality and so on, morality is twofold: mundane and supramundane. Therein, the mundane is the fourfold purification morality beginning with restraint according to the Pātimokkha; the supramundane is path morality and fruition morality. Likewise, the eight attainments together with access concentration, which serve as the foundation for insight, are mundane concentration; but here, that associated with the path is called supramundane concentration. Likewise, wisdom too is mundane: that gained through learning, that gained through reflection, that associated with meditative absorption, and insight knowledge. But here, in particular, insight wisdom should be taken, and the supramundane path wisdom and fruition wisdom. Liberation too is noble fruition liberation and Nibbāna. Others, however, explain the meaning here also by way of liberation by substitution of opposites, liberation by suppression, and liberation by eradication. Knowledge and vision of liberation too is the nineteenfold reviewing knowledge. Thus talk that proceeds by way of elucidating the benefits of various kinds and constituents together with morality and so on by the method of showing and so on, and by way of elucidating the danger of immorality and so on which are their opposites, or talk connected with those, is called talk about morality and so on.

And here, from the statements beginning with "he himself is of few wishes and gives talk on fewness of wishes to others" and "he is content with any robe whatsoever and speaks in praise of contentment with any robe whatsoever," such talk should be set going by one who is himself endowed with the virtues of fewness of wishes and so on, with a disposition for welfare, for the purpose of that for others too. That which is here spoken of as distinguished by being conducive to effacement and so on should be understood as talk about fewness of wishes and so on. For it is the talk of the practitioner himself that particularly accomplishes the intended purpose. For thus he will say: "For a monk with good friends, Meghiya, this is to be expected etc. ... Obtains without trouble."

"Of such kind" means of this kind, as aforesaid. "One who obtains at will" means one who obtains as wished, one who obtains according to preference, obtaining at all times the opportunity to hear and consider these talks comfortably. "One who obtains without difficulty" means one who obtains without pain. "One who obtains without trouble" means one who obtains abundantly.

"Putting forth strenuous energy" means one whose energy has been exerted. "For the abandoning of unwholesome mental states" means for the purpose of abandoning unwholesome evil mental states in the sense of having arisen from lack of proficiency. "Of wholesome mental states" means of wholesome path and fruition mental states together with insight, in the sense of cutting through what is contemptible and so on, and in the sense of being faultless. "For the acquisition" means for the accomplishment, for the production in one's own continuity. "Steadfast" means endowed with the strength of energy reckoned as enthusiasm. "Of firm effort" means of steady effort, of unflagging energy. "Not shirking the responsibility" means one who has not laid down the responsibility, one whose energy has not drawn back.

"Wise" means wise with the wisdom of insight. "That discerns rise and fall" means that which penetrates both the rise and the fall of the five aggregates. "Noble" means that which stands far away, at a distance from mental defilements by way of suppression, that which is faultless. "Penetrative" means conducive to penetration. "Leading rightly to the complete destruction of suffering" means that which rightly, by cause, by the true method, goes to the noble path which has obtained the name "destruction of suffering" because of the exhaustion of the suffering of the round of rebirths.

Moreover, among these five qualities, morality, energy, and wisdom are the internal factor of the practitioner, while the other two are the external factor. Nevertheless, it is only through dependence on a good friend that the remaining fourfold succeeds; showing the great helpfulness of the good friend herein, the Teacher extends the teaching by saying "For a monk with good friends, Meghiya, this is to be expected" and so on. Therein, "to be expected" means to be desired with certainty; the meaning is that it will inevitably come to be. "Yaṃ" is a reference to the action. This is what is meant - In the passage "he will be virtuous," herein, that which is the becoming of the state of being virtuous for the monk who has a good friend, the state of being accomplished in morality - because of that monk's state of being accomplished in morality, this is to be expected for him; the intention is that it will inevitably come to be, that his engagement therein is definite. The same method applies also in the passages beginning with "he will dwell restrained by the restraint of the Pātimokkha" and so on.

Thus the Blessed One, for the Venerable Meghiya who, not heeding the word of himself who is reckoned as the supreme good friend in the world together with its gods, having entered that jungle thicket and having reached such a changed state, having shown the entire achievement of the Dispensation through good friendship and so on, now for him in whom regard had arisen therein, having made known the method of development because previously, due to being troubled by sensual thoughts and so on, the meditation subject did not succeed, and because of its being the direct counterpart of those, then further, describing the meditation subject for arahantship, he said beginning with "And further, Meghiya, by that monk, having been established in these five qualities, four qualities are to be further developed." Therein, "by that" means by one thus endowed with the aforesaid qualities beginning with morality through dependence on a good friend. Therefore he said "having been established in these five qualities." "Further" means if dangers such as lust and so on should arise for one whose young insight has been initiated, for the purpose of purifying those, beyond that, four qualities are to be developed, to be produced, and to be increased.

"Foulness" means the meditation on foulness in any one as appropriate among the eleven foulness meditation subjects. "For the abandoning of lust" means for the purpose of abandoning sensual lust. This meaning should be made clear by the simile of the rice reaper - For a certain man, having taken a sickle, beginning from the edge, reaps rice in a rice field; then, having broken through the fence, cattle entered. He, having put down the sickle, having taken a stick, having driven out the cattle by the very same path, having restored the fence to its original state, again having taken the sickle, reaped the rice. Therein, the rice field should be seen as like the Buddha's Dispensation, the rice reaper as like the practitioner, the sickle as like wisdom, the time of reaping as like the time of working at insight, the stick as like the foulness meditation subject, the fence as like restraint, the entering of the cattle having broken through the fence as like the arising of lust due to negligence suddenly without reflection, putting down the sickle, taking the stick, driving out the cattle by the very path they entered, restoring the fence to its original state, and then reaping rice again beginning from the place where one was standing as like suppressing lust by the foulness meditation subject and then the time of working at insight again - this here is the correlation of the simile. With reference to such a method of development it was said "foulness is to be developed for the abandoning of lust."

"Friendliness" means the meditation subject of friendliness. "For the abandoning of anger" means, in the manner already stated, for the purpose of abandoning arisen irritation. "Mindfulness of breathing" means the sixteen-based mindfulness of breathing. "For the arrest of applied thought" means, in the manner already stated, for the purpose of arresting arisen applied thoughts. "For the uprooting of the conceit 'I am'" means for the purpose of eradicating the ninefold conceit that arises as "I am." "One perceiving impermanence" means one perceiving impermanence by means of the observation of impermanence proceeding as "all activities are impermanent," because of non-existence after having been, because of being subject to rise and fall, because of being perishable, because of being temporary, and because of being the opposite of permanence. "Perception of non-self becomes established" means the perception of non-self, reckoned as the observation of non-self, proceeding thus "all phenomena are non-self" - because of being coreless, because of not being subject to control, because of being alien, because of being empty, because of being hollow, because of being void - becomes established in the mind, becomes exceedingly firmly established. For when the characteristic of impermanence is seen, the characteristic of non-self is also seen. For when one among the three characteristics is seen, the other two are also seen. Therefore it was said - "For one perceiving impermanence, Meghiya, perception of non-self becomes established." When the characteristic of non-self is seen, the conceit that arises as "I am" is easily abandoned - thus he said - "One perceiving non-self attains the uprooting of the conceit 'I am'" - "Nibbāna in this very life" means one attains final Nibbāna without remainder in this very life, in this very individual existence. This is the summary here; but in detail, the method of the development of foulness and so on should be taken according to the method stated in the Visuddhimagga.

"Having understood this matter" means having known this matter of the Venerable Meghiya, reckoned as the cutting off of wholesome goods by the thieves of wrong thoughts. "This inspired utterance" means he uttered this inspired utterance that illuminates the danger and benefit of not dispelling and dispelling sensual thoughts and so on.

Therein, "inferior" means low, sinful. "Thoughts" means the three evil thoughts beginning with sensual thought. For they are called "inferior" here because of being despised among all thoughts, just as in such passages as "and one should not practise any small thing." "Subtle" means thoughts of relatives and so on are intended. Thought of relatives, thought of country, thought of immortality, thought connected with sympathy for others, thought connected with material gain, honour and fame, thought connected with not being despised - for these thoughts are not harsh like sensual thoughts and so on, therefore they are called "subtle" because of their non-gross intrinsic nature. "Followed along" means followed by the mind. For when thoughts are arising, the mind is indeed following along with them, because of its application to their object. "Anuggatā" is also a reading; the meaning is "arisen along with." "Causing the mind to float up" means causing the mind to become agitated.

"Not knowing these thoughts of the mind" means not knowing as it really is these mental thoughts beginning with sensual thought, by the three full understandings of the known, of judging, and of abandoning, in terms of gratification, danger, and escape. "One with a confused mind runs from existence to existence" means because of wrong thoughts not having been abandoned, with an unsettled mind, by way of gratification and so on in each and every object, such as "sometimes in forms, sometimes in sounds" and so on, one runs and wanders about again and again. Or alternatively, "one with a confused mind runs from existence to existence" means because of thoughts not having been fully understood, by the power of ignorance and craving which are their cause, with a mind that is wandering about, one runs and transmigrates again and again from this world to the world beyond by way of taking up and laying down - this is the meaning.

"But knowing these thoughts of the mind" means knowing as it really is these mental thoughts beginning with sensual thought, of the aforesaid varieties, beginning with their gratification. "Ardent" means energetic. "Exercises restraint" means shuts. "Mindful" means accomplished in mindfulness. "Followed along" means unarisen, in the sense of being difficult to obtain. This is what is meant - Knowing these mental thoughts beginning with sensual thought, of the aforementioned kind, as causing the mind to float up, because of their being the cause of the mind's agitation, knowing them properly with path wisdom accompanied by insight wisdom, being ardent and mindful because of the presence of right effort and mindfulness which are its companions, through the development of the noble path, he exercises restraint at the very moment of the path regarding those that are followed along, unarisen, worthy of arising in the future, he shuts them by means of knowledge-restraint, he cuts off the path of their coming; and being thus, the noble disciple, awakened through the awakening to the four truths, a Buddha, through the attainment of arahantship, without remainder, completely, abandoned and eradicated these thoughts beginning with sensual thought. Here too some read "anugate." Its meaning has been stated above.

The commentary on the First Discourse is completed.

2.

Commentary on the Agitated Discourse

32. In the second, "at Kusinārā" means in the city named Kusinārā of the Malla kings. "In the Upavattana, in the Sāla grove of the Mallas" means just as the Thūpārāma is to Anurādhapura, so the park of Kusinārā is in the south-western direction. Just as from the Thūpārāma the road entering the city through the southern gate goes facing east and then turns to the north, so from the park the row of Sāla trees goes facing east and then turns to the north; therefore it is called "Upavattana." In that Upavattana, in the Sāla grove of the Malla kings. "In a forest hut" means a hut made in a place not far from the row of Sāla trees, covered with trees and shrubs; with reference to that it was said "dwells in a forest hut." Those monks, however, were devoid of wise reflection, with energy let go, dwelling in heedlessness; therefore it was said "agitated" and so on.

Therein, "agitated" means because of the abundance of restlessness, through the state of having an unpeaceful mind. "A reed" means conceit is like a reed because of its hollow nature; "arrogant" means those for whom the risen reed termed conceit exists; the meaning is those with risen, hollow conceit. "Fickle" means because of being endowed with fickleness such as adorning bowl and robes and so on, or because of making much of it. "Garrulous" means harsh by mouth through the state of harsh speech. "Of loose speech" means those whose speech is scattered and confused because of the abundance of pointless talk. "Unmindful" means those whose mindfulness is lost and perished; the meaning is devoid of mindfulness, dwelling in heedlessness. "Not fully aware" because of the complete absence of full awareness in every respect. "Unconcentrated" means not concentrated because of the absence of concentration of mind even for the time it takes to milk a cow. "With wandering minds" because of the nature of greediness, comparable to a startled deer. "With uncontrolled faculties" because of the non-restraint of the faculties with mind as the sixth, through the state of having unrestrained faculties.

"Having understood this matter" means having known this heedless dwelling of those monks by way of restlessness and so on. "This inspired utterance" means he uttered this inspired utterance which illustrates in succession the danger of heedless dwelling and the benefit of heedful dwelling.

Therein, "unguarded" means unprotected through the absence of the safeguarding of mindfulness. "By body" means by the group of six consciousnesses; for having seen a form with eye-consciousness, because of the unguarded state of mindfulness at the door of consciousness there, by way of grasping the sign and the feature, from the occurrence of covetousness and so on. The same method applies in ear-consciousness and so on too. Thus, with reference to the unguarded state of the group of six consciousnesses, he said "with body unguarded." Some, however, say the meaning is "by body"; for them too, when there is a construal of meaning by the method already stated, it would be fitting. Others, however, read "with unguarded mind"; for them too the meaning is just the method already stated. "Destroyed by wrong view" means corrupted by wrong adherence to eternalism and so on. "Overcome by sloth and torpor" means overwhelmed by sloth, which has the characteristic of unwieldiness of consciousness, and by torpor, which has the characteristic of unwieldiness of the body; or the connection is with "by that body and mind." "One comes under Māra's control" means one approaches the control of all Māra, beginning with the Māra of mental defilements, the state of being subject to be done with as wished; the meaning is one does not go beyond their domain.

For by this verse the Blessed One, having shown the round of rebirths by way of censuring the heedless dwelling of those monks - those whose minds are altogether unguarded through the absence of the safeguarding of mindfulness, who grasp perversions through unwise emergence such as "permanent" and so on because of the absence of wisdom which is the cause of wise attention, who are overcome by idleness precisely because of the absence of arousal of energy for wholesome action, and who will not raise their heads from the round of rebirths - now, in order to show the end of the round of rebirths, he spoke the second verse beginning with "therefore, with mind guarded."

Therein, "therefore, with mind guarded" means since one whose mind is unguarded, having become subject to be done with as wished by Māra, remains just in the round of rebirths, therefore one should have a guarded mind through the restraint of mindfulness, through the guarding and shutting of the faculties with mind as the sixth. For when the mind is guarded, the faculties beginning with the eye are indeed guarded. "With right thought as one's domain" means since one whose domain is wrong thought, having thought unwisely in this way and that, grasping various wrong views, with a mind destroyed by wrong view, becomes subject to be done with as wished by Māra, therefore, performing the task through wise attention, one should have the domain of right thought beginning with the thought of renunciation; one should make right thought itself, associated with meditative absorption and so on, the basis of occurrence of one's own mind. "With right view as one's guide" means one whose wrong views have been shaken off through having right thought as one's domain, having placed right view in front - first the right view characterised as the ownership of one's actions, then that characterised as knowledge of things as they really are - engaged and devoted to morality and concentration in the manner already stated, having undertaken insight, contemplating activities, having known the rise and fall, having defined the arising and cessation in the five aggregates of clinging by fifty modes, having attained the knowledge of rise and fall, thereafter having aroused zeal in insight by way of the observation of dissolution and so on, gradually taking up the noble path, by the highest path - "a monk who overcomes sloth and torpor gives up all unfortunate realms" - thus, because the mental defilements to be killed by the lower paths have already been abandoned first, by the path of arahantship attained, through the complete cutting off of sloth and torpor that arise in consciousness-arisings accompanied by greed dissociated from wrong view, and because of the abandoning of conceit and so on that are co-existent with those, a monk whose mental defilements are altogether broken, who has eliminated the mental corruptions, should give up, should abandon, all destinations termed unfortunate realms through the bond of the threefold suffering, because the root of existence has been cut off. The meaning is that beyond those, one would become established in Nibbāna.

The commentary on the Second Discourse is completed.

3.

Commentary on the Cowherd Discourse

33. In the third, "among the Kosalans" - the Kosalans are princes who are provincial rulers; their abode, though a single province, is called simply "Kosalā"; in that Kosalan province. "Wandered on a journey" means he wandered on a journey through the country by way of an unhurried journey. "Large" means large in greatness of qualities and also large in greatness of number, because the number was unlimited. "With the Community of monks" means with the group of ascetics united by commonality of view and morality. "Together" means as one. "Having turned aside from the road" means having departed from the road. "A certain tree-root" means the root, reckoned as the vicinity of a great tree endowed with dense leaves, branches, and boughs, giving thick shade.

"A certain cowherd" means one who guards a herd of cattle; by name, however, he was named Nanda. It is said that he was wealthy, of great riches, of great possessions; just as the matted-hair ascetic Keṇiya by the appearance of going forth, so he, guarding a herd of cattle for Anāthapiṇḍika, by the status of a cowherd, warding off the king's oppression, protected his own family. He, from time to time, having taken the five dairy products, having come to the presence of the great millionaire and having handed them over, having gone to the Teacher's presence, sees the Teacher, hears the Teaching, and requests the Teacher to come to his own dwelling place. The Teacher, waiting for the maturation of his knowledge, not having gone, at a later time, surrounded by a large Community of monks, while wandering on a journey through the country, having known "Now his knowledge has matured," having turned aside from the road not far from his dwelling place, sat down at a certain tree-root, waiting for his coming. Nanda too, having heard "It is said that the Teacher, while wandering on a journey through the country, is coming from here," full of mirth, having gone with speed, having approached the Teacher, having paid homage, having been received with friendly welcome, sat down to one side; then the Blessed One taught him the Teaching. He, having become established in the fruition of stream-entry, having invited the Blessed One, gave a gift of milk-rice for seven days; on the seventh day the Blessed One, having given thanksgiving, departed. Therefore it was said - "The Blessed One instructed that cowherd seated to one side with a talk on the Teaching etc. rose from his seat and departed."

Therein, "instructed" means by such statements as "these mental states are wholesome, these mental states are unwholesome" and so on, showing directly the phenomena beginning with the wholesome, the results of action, in this world and the world beyond, at the conclusion of the progressive discourse he rightly showed the four noble truths. "Encouraged" means by saying "for the achievement of the truth, these phenomena by name are to be produced in oneself," having rightly caused him to grasp the phenomena beginning with morality, he established him in them. "Inspired" means those phenomena, having been taken upon oneself, being gradually developed, having become partaking of penetration, sharp and clear, in such a way that they quickly bring about the noble path, thus he rightly roused, he thoroughly sharpened. "Gladdened" means he well gladdened by way of causing the mind to rejoice through showing the distinction from before to after in meditation. But here it should be understood that instruction is the dispelling of confusion regarding blameworthy and blameless phenomena and regarding suffering and so on; encouragement is the removal of negligence in right practice; inspiration is the dispelling of laziness and laxity of mind; gladdening is through the accomplishment of right practice. Thus he became established in the fruition of stream-entry through the Blessed One's gradual teaching of the Teaching. "Consented" means having been invited by that one who had seen the truth with such words as "May the Blessed One consent for me, venerable sir" and so on, without moving any bodily factor or verbal factor, he consented and accepted by mind alone. Therefore he said "by silence."

"Milk-rice with little water" means waterless milk-rice. "Having had prepared" means having procured and made ready. "And fresh ghee" means having taken butter and having had the cream ghee, melted at that very moment, prepared. "With his own hand" means having become filled with regard, serving with his own hand. "Satisfied" means he fed them the prepared food. "Served" means he caused them to refuse by speech saying "enough, enough." "Having finished eating" means having completed the meal duty. "With the hand removed from the bowl" means with the hand taken away from the bowl; "dhotapattapāṇi" is also a reading; the meaning is with washed bowl and hand. "Low" means taking a seat that is not high and sitting on a seat itself is the custom of those dwelling in noble lands; he, however, sat down near the wooden plank seat laid out in the vicinity of the Teacher by way of propriety. "With a talk on the Teaching" and so on was said with reference to the thanksgiving given on the seventh day. It is said that he, having had the Blessed One and the Community of monks stay there for seven days, carried on a great giving. But on the seventh day he gave a gift of milk-rice with little water. The Teacher, because of the absence of maturation of knowledge for the purpose of the higher path in that individual existence of his, having merely given thanksgiving, departed.

"At the boundary between villages" means in the boundary between, the area between that village. The villagers, it is said, made a dispute with him in dependence on one lake. He, having overpowered them, took that lake. One man who had formed a grudge on account of that, having taken the Teacher's bowl, having followed far, when it was said "Turn back, lay follower," having paid homage to the Blessed One, having circumambulated, and having made salutation to the community of monks, having raised to his head the salutation with joined palms resplendent with the joining of ten fingernails until passing beyond the region of sight, having turned back, killed him by piercing with an arrow as he was going alone in a forest region between the two villages. Therefore it was said "not long after the departure" etc. "deprived of life." Monks who had stayed behind on some business and were going afterwards, having seen him dead in that way, reported that matter to the Blessed One; with reference to that it was said "Then several monks" and so on.

"Having understood this matter" means since by the man killing Nanda, the noble disciple accomplished in right view, a heinous action with immediate bad destination, abundant demerit, was produced, therefore, having known this matter that the wrongly directed mind of these beings does what is even more terrible than what is to be done by thieves and enemies, he uttered this inspired utterance that illuminates that meaning.

Therein, "an enemy to an enemy" means one who harms to one who is to be harmed, a thief to a thief; "having seen" is the remainder of the expression. "Whatever that might do" means whatever calamity and disaster he might do to him; in the second term too, the same method applies. This is what is meant - One thief, a betrayer of friends, offending against another in respect of sons, wife, fields, sites, cattle, buffaloes and so on, against whomever he offends - having seen that thief likewise offending against oneself, or else having seen a foe with whom enmity has been contracted for whatever reason, whatever calamity and disaster he might do to him through his own hardness and cruelty, or might oppress his children and wife, or might destroy his fields and so on, or might deprive him of life - because of being wrongly established in the ten unwholesome courses of action, the wrongly directed mind can do worse to him than that, it would make that person worse off than that. For the aforesaid enemy or foe might produce suffering to the enemy or to the foe in this very individual existence, or might bring about the destruction of life. But this mind wrongly established in the unwholesome courses of action brings one to calamity and disaster in this very life, and even through hundreds of thousands of individual existences, having thrown one into the four realms of misery, does not allow one to raise one's head.

The commentary on the Third Discourse is completed.

4.

Commentary on the Demon's Blow Discourse

34. In the fourth, "at Pigeon Grotto" means in the monastery so named. In that mountain grotto, it is said, formerly many pigeons dwelt; on account of that, that mountain grotto is called "Pigeon Grotto." At a later time the monastery built there also became known as simply "Pigeon Grotto." Therefore it was said - "At Pigeon Grotto" means in the monastery so named. "On a moonlit night" means on a night of the bright fortnight. "With freshly shaven hair" means with recently removed hair; and this is an instrumental expression in the sense of indicating a state. "In the open air" means in such an open courtyard where there is no upper covering or enclosure.

There the Venerable Sāriputta was gold-coloured, and the Venerable Mahāmoggallāna was of the colour of a blue water-lily. Both those great elders, of northern brahmin birth, accomplished in resolution over one incalculable period plus a hundred thousand cosmic cycles, attainers of the six direct knowledges and the analytical knowledges, great ones who had eliminated the mental corruptions, obtainers of meditative attainments, having reached the summit of the sixty-seven knowledges of the perfections of a disciple, adorning this Pigeon Grotto monastery, shone like two lions that have entered one golden cave, like two tigers that have descended upon one stretching ground, like two six-tusked elephant kings that have entered one sal grove in full bloom, like two supaṇṇa kings that have entered one silk-cotton tree grove, like two Vessavaṇas that have ascended one man-borne vehicle, like two Sakkas that have sat upon one Paṇḍukambala stone seat, like two Great Brahmās that have gone inside one mansion, like two discs of the moon standing in one place in the sky, and like two orbs of the sun. Among them, the Venerable Mahāmoggallāna sat in silence, while the Venerable Sāriputta entered upon an attainment. Therefore it was said - "Having attained a certain concentration."

Therein, "a certain concentration" means the attainment of the divine abiding of equanimity. Some say "the attainment of the cessation of perception and feeling"; others, however, say "the fruition attainment based on the immaterial." For these three alone are attainments capable of protecting the body. Therein, the possibility of the term concentration applying to the attainment of cessation has already been stated below; but the teachers explain the last one. "Going from the northern direction to the southern direction" means having gone from the northern direction to the assembly of demons, they go to the southern direction to reach their own dwelling. "It occurs to me" means it presents itself to me. "Me" (maṃ) is indeed an accusative expression used in the sense of the genitive by connection with the preceding word; the meaning is "the thought arises in me to give a blow on this one's head." He, it is said, had formed a grudge against the elder in a previous birth; therefore, having seen the elder, this occurred to him whose mind was corrupted. The other, however, was wise by nature; therefore, restraining him, he said beginning with "Enough, my dear." Therein, "do not assail" means do not strike, do not give a blow - this is what is said. "Eminent" means endowed with eminent, highest virtues such as morality and so on.

"Not heeding" means not showing regard, not accepting his word. Since one who does not accept his word is indeed one who does not heed him, therefore it was said - "Not heeding that demon." "Gave a blow on the head" means having generated effort with all his strength, standing right there in the sky, he gave a rap on the head; the meaning is he delivered a fist-strike on the crown. "So great" means the blow was that great in magnitude by the greatness of strength. "With that blow" means with that blow as the instrument. "Seven cubits" means seven cubits by the cubit of a man of middling measure. "An elephant" means a noble elephant. "Could sink" means could cause to sink down, could cause to submerge in the earth. "Osāreyyā" is also a reading; the meaning is could crush to bits. "Seven and a half cubits" means by a half the completion of eight is seven and a half; one whose measure is seven and a half cubits is "seven-and-a-half-cubit," that seven-and-a-half-cubit one. "A great mountain peak" means a vast mountain peak the size of the peak of Kelāsa. "Could split apart" means could break into splinters. "Could sink" and "could split apart" - this is the connection.

At that very moment a great burning fever arose in his body. He, afflicted by pain, being unable to stand in the sky, fell to the ground. At that very instant, the great earth, two hundred thousand yojanas thick plus forty thousand, which supports even Sineru the king of mountains, one hundred thousand yojanas in height plus sixty-eight thousand, as if unable to bear that evil being, gave way with an opening. Flames rising up from Avīci seized him even as he was crying out. He fell, crying and wailing. Therefore it was said - "And yet that demon, having said 'I am burning, I am burning!', fell right there into the great hell." Therein, "fell" (apatāsī) means he fell down (apati).

But did he go to hell in his very state as a demon? He did not go. Because the evil action here was one to be experienced in the present life, by its power he experienced great suffering in his state as a demon. But the heinous action with immediate bad destination that was to be experienced in the next life - by that, immediately after death, he arose in hell. But for the Elder, whose body was sustained by the power of the attainment, there was no disturbance whatsoever. For the demon struck him at the time when he had not yet emerged from the attainment. Having seen with the divine eye the one thus striking, the Venerable Mahāmoggallāna approached the General of the Dhamma, and at the very same time of his approach, the General of the Dhamma emerged from the attainment. Then Mahāmoggallāna asked him about the condition of his body, and he explained to him. Therefore it was said - "The Venerable Mahāmoggallāna saw etc. but my head is a little painful."

Therein, "a little painful" means my head is afflicted a little, a trifle, as if weak and stiff - having reached pain; this is the meaning. For the head, being the foundation of pain, was said to be painful. "In the head a little painful" is also a reading. But how was there even a little pain in the Elder's head when the body was sustained by the power of the attainment? Because he had only recently emerged. For the pain that was not apparent within the attainment, because of being dependent on the body, became slightly apparent upon awakening, like that produced by mosquitoes and so on for one who had gone to sleep.

The Venerable Mahāmoggallāna, in whom a mind of wonder and marvel had arisen, thinking "Even though the body was struck thus with all effort by a demon of great power, there is indeed no disturbance whatsoever," by saying "It is wonderful, friend Sāriputta" and so on, when the great might of the General of the Dhamma was made manifest, he too, by saying "It is wonderful, friend Moggallāna" and so on, by way of the occasion of making known the greatness of his supernormal power, illustrates the thorough abandoning of his own stains of jealousy, stinginess, I-making, and so on. "We do not even see a dust-goblin" means we do not even see a minor ghost that roams about at rubbish heaps and so on. Thus the great elder, who was the foremost among those of few wishes regarding attainment, speaks with reference to not seeing them through non-adverting at that time. Therefore he said "at present."

But the Blessed One, standing in the Bamboo Grove, heard with the divine ear this friendly conversation of the two chief disciples. Therefore it was said - "The Blessed One heard" and so on; that is just the meaning already stated.

"Having understood this matter" means having understood this greatness of supernormal power attained through the power of the attainment of the Venerable Sāriputta. "This inspired utterance" means he uttered this inspired utterance that illuminates his very attainment of the state of imperturbability.

Therein, "for whom the mind is like a rock, steady, not trembling" means: the mind of whichever one who has eliminated the mental corruptions, like a mountain made of solid rock, because of the absence of all stirrings, steady even to the attainment of mastery, does not tremble, does not quake, by any worldly adversities whatsoever. Now, in order to show the manner of his not trembling together with the reason, "dispassionate" and so on was said. Therein, "dispassionate towards enticing things" means dispassionate by the noble path termed as dispassion towards all phenomena of the three planes that are enticing, that are the cause for the arising of lust; the meaning is that therein lust has been completely cut off in every respect. "By what provokes irritation" means in every ground of resentment that is a basis for aversion, one does not become angry, does not become corrupted, does not undergo disturbance. "For whom the mind is thus developed" means the mind of whichever noble person as aforesaid is developed thus, in the manner stated, by the state of bringing about the state of imperturbability. "From where will suffering come to him" means from where, whether from a being or from an activity, will suffering approach that highest person? The meaning is that for such a one there is no suffering.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Elephant Sutta

35. In the fifth, "at Kosambī" means in the city that received the name "Kosambī" because it was built at the place where a sage named Kusumba dwelt. "In Ghosita's park" means in the park built by the millionaire Ghosita. "The Blessed One was dwelling crowded" means the Blessed One was dwelling having reached confinement. But is there confinement for the Blessed One, or association? There is not. For no one is able to approach the Blessed One against his wish. For Buddhas, Blessed Ones, are difficult to approach, and because they are unattached everywhere. But out of compassion towards beings, seeking their welfare, in accordance with the acknowledgment "Being liberated, I shall liberate," for the purpose of crossing over the four floods, he accepts the approach of the eight assemblies to his presence from time to time; and he himself, inspired by great compassion, knowing the proper time, approaches them there. This is the habitual practice of all Buddhas; this is what is intended here by "crowded dwelling."

Here, however, when the monks of Kosambī were disputing, the Teacher, having brought the story of Dīghīti the king of Kosala, gave an exhortation beginning with "For never indeed are enmities appeased by enmity here." On that day, while they were still making the dispute, the night became light. On the second day too the Blessed One related that very story. On that day too, while they were still making the dispute, the night became light. On the third day too the Blessed One related that very story. Then a certain monk said thus to the Blessed One - "Let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention." The Teacher thought "These foolish men indeed have minds overpowered; now they cannot be convinced, and there are none here to be convinced. What if I were to dwell living alone; thus these monks will desist from the dispute." Thus, because of the impossibility of being trained while dwelling in a single monastery together with those dispute-making monks, and because the approach of lay followers and others made it a crowded dwelling, it was said - "Now at that time the Blessed One was dwelling crowded" and so on.

Therein, "in suffering" means not happily; the meaning is not desirable because of the state of mind not being pleased. Therefore he said "I dwell not comfortably." "Withdrawn" means gone to solitude, become distant. Having thought thus, the Blessed One, right early, having attended to his toilet, having walked for almsfood in Kosambī, without addressing anyone, alone, without a companion, having gone, dwelt in the Kosala country at Pālileyyaka in the jungle thicket at the foot of the Bhaddasāla tree. Therefore it was said - "Then the Blessed One, in the earlier period of the day, etc. at the foot of the Bhaddasāla tree." Therein, "sāmaṃ" means by himself. "Saṃsāmetvā" means having set in order. In "taking his bowl and robe," here too the word "sāmaṃ" should be brought in and connected. "Attendants" means the attendants who were residents of the city of Kosambī, such as the millionaire Ghosita and others, and without addressing the chief attendant in the monastery, the Venerable Ānanda.

When the Teacher had thus gone, five hundred monks said to the Venerable Ānanda - "Friend Ānanda, the Teacher has gone all alone; we shall follow him." "Friends, when the Blessed One, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants and without taking leave of the Community of monks, goes without a companion, then it is the Blessed One's disposition to wander alone. A disciple should indeed proceed in accordance with the Teacher's disposition. Therefore during these days the Blessed One should not be followed" - thus he restrained them, and he himself too did not follow.

"Gradually" means in due course, wandering on a journey in the order of villages and market towns, thinking "I shall meanwhile see the monk dwelling in solitary living," having gone to the village of Bālakaloṇakāra, there having spoken to the Elder Bhagu of the benefit of solitary living for the entire after-meal period and the three-watch night, on the following day having walked for almsfood with him as his attendant monk, having turned him back right there, thinking "I shall see the three sons of good family dwelling in harmonious living," having gone to the Pācīnavaṃsa Deer Park, having spoken to them too of the benefit of harmonious living for the entire night, having turned them too back right there, entirely alone he arrived at the village of Pālileyya. The residents of the village of Pālileyya, having gone forward to meet him, having given a gift to the Blessed One - not far from the village of Pālileyya there is a place called the Protected Forest Grove - there, having made a hermitage for the Blessed One, having entreated "May the Blessed One dwell here," they made him dwell there. "Bhaddasāla" means there was one agreeable, good sāla tree there; the Blessed One, in dependence on that village, dwelt in the jungle thicket, near the hermitage, at the foot of that tree. Therefore it was said - "He stays at Pālileyyaka in the Protected Forest Grove at the foot of the Bhaddasāla tree."

"Noble elephant" means a great elephant, a leader of the herd. "By young elephants" means by elephant calves. "By elephant calves" means by young elephant calves still dependent on milk, which are also called "bhiṅkas." "With cut-off tips" means he eats grass with cut-off tips, the eaten remainders resembling stumps, left by those elephants and so on going in front and in front. "Bent-down, bent-down" means broken down and broken down from a high place by that noble elephant and made to fall. "His broken branches" means they eat the broken branches belonging to him. "Turbid" means he drinks turbid, mud-mixed drinking water, because of being stirred up by those who had descended first and were drinking. "From the water" means from the ford. "Ogāha" is also a reading. "His" means of the noble elephant. "Rubbing against" means striking against; even though being rubbed against, he does not become angry due to his own noble nature; on account of that, they go on rubbing against him. "From the herd" means a troop of elephants.

"He approached the Blessed One" means that noble elephant, it is said, being dissatisfied with living in the herd, having entered that jungle thicket, having seen the Blessed One there, becoming quenched as if one whose fever had been extinguished by a thousand pots, with a gladdened mind he stood in the presence of the Blessed One. From then on, standing at the head of the duty, having cleared the green vegetation all around the Bhaddasāla tree and the hermitage, he sweeps with broken branches, gives water for washing the face to the Blessed One, brings bathing water, gives a wooden toothbrush, having brought sweet fruits from the forest, presents them to the Teacher; the Teacher consumes them. Therefore it was said - "There that noble elephant kept the place where the Blessed One was dwelling free of green vegetation, and with his trunk he set out drinking water and water for washing for the Blessed One." Having brought firewood with his trunk, having rubbed them against each other, having raised a fire, having caused the firewood to burn, having heated stone fragments therein, having rolled them with sticks, having thrown them into the natural rock pool, having known the hot state of the water, having approached the presence of the Blessed One, he stands. The Blessed One, thinking "The noble elephant wishes a bath for me," having gone there, performs the bathing function. In the case of drinking water too, the same method applies. But when that cool water has arisen, he approaches. With reference to that it was said - "With his trunk he set out drinking water and water for washing for the Blessed One."

"Then when the Blessed One had gone to a private place" and so on is the showing of the reviewing of the happiness of seclusion by both great elephants; that is just the meaning already stated. "Having understood his own solitude" means having known the bodily seclusion obtained through the state of being uncrowded by anyone; but the other kinds of seclusion are always present for the Blessed One.

"This inspired utterance" means he uttered this inspired utterance that illuminates the state of having the same disposition through delight in the solitude of himself and the noble elephant.

Herein this is the meaning in brief - This mind of the tusker elephant with tusks like the pole of a chariot agrees with, concurs with, the mind of the Buddha-elephant by the serpent. How does it agree? "In that alone he delights in the forest" - because the Buddha-elephant, having felt disgust towards the former crowded dwelling, thinking "I formerly dwelt crowded," cultivating seclusion, now just as he alone, without a companion, delights and takes delight in the forest, in the wilderness, so too this noble elephant, having formerly felt disgust towards the crowded dwelling with his own elephants and so on, cultivating seclusion, now alone, without a companion, delights and takes delight in the forest, in the wilderness. Therefore, taking it as "his mind agrees with the serpent, agrees with his mind," the meaning is that through delight in solitude it is uniform.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Piṇḍola Discourse

36. In the sixth, "Piṇḍolabhāradvāja" - "one who goes about seeking, searching for almsfood, one gone forth" - thus Piṇḍola. He was, it is said, a brahmin whose wealth was worn out, and having seen the great material gain and honour of the community of monks, he went out for the purpose of almsfood and went forth. He went about having taken a large pot-sherd as "a bowl," drank a bowlful of rice gruel, consumed food, and ate cakes and sweet-meats. Then they reported his gluttonous nature to the Teacher. The Teacher did not allow him a bowl bag. He places the bowl turned upside down under the bed. When placing it, he places it by pushing it along while scraping the ground; when taking it, he takes it by pulling it along while scraping the ground. In the course of time, that was worn away by the scraping and became capable of holding only a measure of cooked rice. Then they reported to the Teacher, and the Teacher allowed him a bowl bag. The elder, at a later time, developing the development of the faculties, became established in the highest fruition, arahantship. Thus, because he formerly went about with distinction for the purpose of almsfood, he is Piṇḍola; but by clan he is Bhāradvāja - combining both together, he is called "Piṇḍolabhāradvāja."

"A forest-dweller" means "one whose abode is in the forest by rejecting lodgings at the village boundary" - thus a forest-dweller; this is the name of one who practises having undertaken the forest-dweller ascetic practice. Likewise, the falling early of lumps of material food reckoned as almsfood is "almsfood" (piṇḍapāta); the meaning is the falling of lumps given by others into the bowl. "An almsfood eater" (piṇḍapātika) means one who gleans almsfood, seeking it by approaching this and that family; or one whose practice is to go about to fall for almsfood is an almsfood eater (piṇḍapātī); an almsfood eater (piṇḍapātī) is indeed an almsfood eater (piṇḍapātika). "Rag-robe" (paṃsukūla) - because of standing on top of the dust at rubbish heaps and so on, it is like something risen up - thus "rag-robe"; or it goes towards a contemptible state like dust - thus "rag-robe"; the wearing of a rag-robe is "rag-robe"; "that is his practice" - thus a wearer of rag-robes (paṃsukūlika). The three robes reckoned as the double robe, the upper robe, and the inner robe are the three robes (ticīvara); the wearing of the three robes is "three robes"; "that is his practice" - thus a three-robe wearer (tecīvarika). The meaning of the terms "of few wishes" and so on has been stated above.

"An advocate of austere practices" (dhutavāda) - "shaken off" (dhuta) is said of a person whose mental defilements are shaken off, or of a quality that shakes off mental defilements. Therein, this set of four should be known: 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. Among them, whoever himself practises having undertaken the austere practices but does not instigate others for that purpose - this is the first. But whoever does not himself practise having undertaken the austere practices but instigates others - this is the second. Whoever is devoid of both - this is the third. But whoever is accomplished in both - this is the fourth. And the Venerable Piṇḍolabhāradvāja was of such a kind. Therefore it was said "an advocate of austere practices." For this description is by way of the remainder of one having the same form as a part, just as "mentality-materiality."

"Devoted to higher consciousness" - here, the state of higher consciousness of the mind should be understood through association with the eight attainments or through association with the attainment of the fruition of arahantship; but here they say "consciousness of the fruition of arahantship." In those respective attainments, concentration itself is higher consciousness; but here the concentration of the fruition of arahantship should be understood. Some, however, say "Just as in the Adhicitta Sutta 'By a monk devoted to higher consciousness, monks, three signs should be attended to from time to time,' so the consciousness of serenity and insight meditation is the higher consciousness intended here." That is not good. The former meaning alone should be accepted.

"Having understood this matter" means having understood in every respect this matter of the Venerable Piṇḍolabhāradvāja, reckoned as the pursuit of higher consciousness, accomplished with the accomplishment of the requisites of determination. Thus, making clear "The pursuit of higher consciousness is the practice of my Dispensation," he uttered this inspired utterance.

Therein, "not reviling" means not reviling anyone whatsoever by speech. "Not injuring" means the non-performance of injury to anyone by body. "In the Pātimokkha" - here the meaning of the term Pātimokkha has been stated below in various ways; in that Pātimokkha. Restraint having the characteristic of non-transgression of the seven classes of offences. "Moderation" means knowing the measure in terms of acceptance and use. "And secluded lodgings" means a lodging that is secluded, free from contact with others. "And devotion to higher consciousness" means the pursuit of meditative development for the achievement of the eight attainments.

Another method - "Not reviling" means the non-utterance of words that cause offence to anyone whatsoever. By that, it includes all verbal morality. "Not injuring" means the non-performance of injury to anyone, the harassing of others, by body. By that, it includes all bodily morality. But to show that both of these are included within the Buddhas' Dispensation - "And restraint in the Pātimokkha" was stated. The word "ca" is merely a particle. "And restraint in the Pātimokkha" means not reviling and not injuring that have become Pātimokkha restraint - this is the meaning.

Or alternatively, "in the Pātimokkha" is a locative used in the sense of a basis. Restraint in the Pātimokkha which serves as a support. But who was he? Not reviling and not injuring. For at the time of full ordination, the Pātimokkha morality is taken upon oneself without distinction; for one established in that Pātimokkha, the restraint by way of the non-performance of reviling and injuring thereafter - that is stated as not reviling and not injuring.

Or alternatively, "in the Pātimokkha" is a locative used in the sense of that which is to be accomplished, just as "non-appeasement of mind has unwise attention as its proximate cause." Not reviling and not injuring that are to be accomplished by that Pātimokkha; the meaning is simply not reviling and not injuring that are included in the Pātimokkha restraint. "Restraint" - by this, however, there is the taking up of these four restraints: restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy; this tetrad of restraint is what accomplishes the Pātimokkha.

"And moderation in food" means knowing the measure in food by way of seeking, accepting, using, and distributing. "And secluded lodgings" means a secluded lodging such as a forest, the root of a tree, and so on, favourable to meditative development. "And devotion to higher consciousness" means devotion by way of the meditative development of serenity and insight for the purpose of accomplishing the consciousness of the fruition of arahantship, which is called higher consciousness because of being superior to and the highest of all consciousnesses, which is to be accomplished. "This is the instruction of the Buddhas" means this - not reviling others, not injuring others, restraint in the Pātimokkha, moderation in seeking, accepting, and so on, dwelling in seclusion, and the aforesaid pursuit of higher consciousness - is the instruction of the Buddhas, the exhortation, the admonition - this is the meaning. Thus it should be understood that by this verse the three trainings have been spoken of.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Sāriputta Sutta

37. In the seventh, there is nothing not already explained. In the verse, "of higher consciousness" means of one possessing higher consciousness; the meaning is of one endowed with the consciousness of the fruition of arahantship, which is superior to all consciousnesses. "Not negligent" means not being negligent; what is said is of one endowed with perseverance in blameless qualities through diligence. "Of the sage" - as in "Whoever understands both worlds, he is called a sage because of that," thus through the understanding of both worlds, wisdom is called knowledge; because of being endowed with that knowledge termed the knowledge of the fruition of arahantship, or one who has eliminated the mental corruptions is called a sage; of that sage. "Training in the paths of wisdom" means of one training in the paths of wisdom termed the knowledge of arahantship, in the thirty-seven qualities belonging to enlightenment, or in the three trainings. And this is stated having taken it as the preliminary practice. For a Worthy One is one whose training is completed; therefore of one thus training, of a sage who has attained the state of a sage through this training - thus the meaning here should be understood. And since this is so, therefore "of higher consciousness" by way of the consciousnesses of the lower paths and fruitions, "not negligent" by way of diligence in the practice of the full awakening to the four truths, "of the sage" by way of being endowed with path knowledge - thus the meaning of these three terms is fitting indeed. Or alternatively, the terms "not negligent" and "training" should be seen as having the meaning of cause - of higher consciousness because of the cause of non-negligence and because of the cause of training.

"Sorrows do not exist for such a one" means within such a sage who has eliminated the mental corruptions, sorrows - mental torments based on separation from the desirable and so on - do not exist. Or alternatively, "such a one" means sorrows do not exist for such a sage who is endowed with the characteristic of such-likeness - this is the meaning here. "At peace" means of one at peace through the absolute peace of lust and so on. "Always mindful" means of one never without mindfulness at all times through the attainment of the expansion of mindfulness.

And here, by "of higher consciousness," through this, the training in higher consciousness; by "not negligent," through this, the training in higher morality; by "of the sage training in the paths of wisdom," through these, the training in higher wisdom. Or alternatively, by "of the sage," through this, the training in higher wisdom; by "training in the paths of wisdom," through this, the preliminary practice of those supramundane trainings; by "sorrows do not exist" and so on, the benefit of the fulfilment of the trainings is made manifest - thus it should be understood. The remainder is according to the method already stated.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Sundarī Discourse

38. In the eighth, the meaning of the terms "honoured" and so on has been explained below itself. "Not enduring" means not bearing, the meaning is being jealous. The connection is "not enduring the honour shown to the community of monks."

"Sundarī" is her name. It is said that at that time, among all the female wandering ascetics, she was lovely, beautiful, pleasing, endowed with the highest beauty of complexion; on account of that very thing she became known as "Sundarī." And she was one whose youth had not passed, and was of unrestrained conduct; therefore they instigated the female wandering ascetic Sundarī to an evil deed. For those heterodox followers, from the time of the arising of the Buddha, themselves having had their material gain and honour destroyed, according to the method that has come in the commentary on the Akkosa Sutta below, having seen the eminent and unlimited material gain and honour occurring for the Blessed One and the community of monks, overcome by jealousy, having come together, consulted - "From the time of the arising of the ascetic Gotama, we are ruined, our material gain and honour destroyed; no one even knows of our existence. In dependence on what indeed is the world devoted to the ascetic Gotama, bringing eminent honour and respect?" Therein one said - "He is born of a noble family, born in the unbroken lineage of Mahāsammata," another said "At his birth many marvels appeared," another said "When he was brought to pay homage to the deity Kāla, his feet turned around and became established on the matted hair of that one," another said "At the time of the ploughing festival, when he was laid down in the shade of a rose-apple tree, even though midday had passed, the shade of the rose-apple tree remained without turning," another said "He is lovely, beautiful, pleasing, through the perfection of beauty," another said "Having seen the signs reckoned as an old man, a sick man, a dead man, and one gone forth, being struck with religious emotion, having abandoned the sovereignty of a universal monarch that was to come, he went forth." Thus, not knowing the Blessed One's accumulation of merit and knowledge gathered over an immeasurable time, not shared with any other, the incomparable practice of detachment that had reached the excellence of the perfections, and the unsurpassed power of the Buddha consisting of the accomplishment of knowledge, abandoning, and so on, each proclaiming this and that reason for honouring the Blessed One according to what they themselves had seen and heard and retained, and having searched for a reason for dishonouring him and not seeing one, they thought "By what means indeed might we, having aroused ill repute for the ascetic Gotama, destroy his material gain and honour?" Among them, one sharp-witted counsellor spoke thus - "Hey, in this world of beings there is no one who is not attached to the pleasure of women; and this ascetic Gotama is handsome, equal to a god, young; having obtained a woman of similar beauty, he would become attached. Even if he would not become attached, he would still become an object of suspicion to the people. Come, let us instigate the female wandering ascetic Sundarī in such a way that the ill repute of the ascetic Gotama would spread across the earth."

Having heard that, the others said "This was well thought out by you; for when this is done, the ascetic Gotama, troubled by ill repute, unable to raise his head, will flee this way or that way." All being of one intention, they went to the presence of Sundarī to instigate her thus. She, having seen them, said "Why have you all come together?" The sectarians, without speaking, sat down in a concealed place at the edge of the park. She, having gone there, speaking again and again, not receiving a reply, said "What have I done wrong to you? Why do you not give me a reply?" "Because you look on with indifference while we are being harassed." "Who harasses you?" Having said "What, do you not see the ascetic Gotama going about having harassed us and destroyed our material gain and honour?" when she said "What should be done by me in that matter?" they said "If so, you should go constantly near Jeta's Grove and say such and such to the great multitude." She too accepted saying "Very well." Therefore it was said - "The heterodox wandering ascetics, not enduring the honour shown to the Blessed One" and so on.

Therein, "are you able" means you are able. "Benefit" means welfare or duty. "What shall I" means what shall I do. Because those sectarians, even though unrelated to her, having become like relatives merely by the connection of the going forth, in order to support her, said "Are you able, sister, to act for the benefit of your relatives?" Therefore she too, like a creeper clinging to the foot of a deer, said "Even my life is given up for the benefit of my relatives."

"If so" means having said "Since you say 'Even my life is given up for your benefit,' and you are in the first stage of life, lovely and endowed with splendour, therefore act in such a way that in dependence on you, disgrace will arise for the ascetic Gotama," they dismissed her saying "Go constantly to Jeta's Grove." And she too, the fool, like one wishing to play the game of stringing flowers on a row of saw-teeth, like one fondling a fierce elephant in rut by the trunk, like one seizing Death by the forehead, having accepted the word of the sectarians, having taken garlands, scents, ointments, betel, mouth-fresheners and so on, at the time when the great multitude, having heard the Teacher's teaching of the Teaching, was entering the city, going facing towards Jeta's Grove, and when asked "Where are you going?" having said "To the presence of the ascetic Gotama; for I dwell together with him in one perfumed chamber," having stayed at a certain sectarians' park, right early, having descended onto the road to Jeta's Grove, coming facing towards the city, when asked "Well, Sundarī, where have you been?" she says "Having dwelt together with the ascetic Gotama in one perfumed chamber, having delighted him with the delight of defilements, I have come." Therefore it was said - "Yes, sirs," the female wandering ascetic Sundarī, having assented to those heterodox wandering ascetics, went constantly to Jeta's Grove.

The sectarians, after the lapse of a few days, having given coins to cheats, said "Go, having killed Sundarī, having deposited her among the rubbish of garlands not far from the perfumed chamber of the ascetic Gotama, come." They did so. Thereupon the sectarians, having made an uproar saying "We do not see Sundarī," having reported to the king, when told by the king "But where do you suspect?" said "During these days she has been staying at Jeta's Grove; we do not know what has happened to her there." Having been permitted by the king saying "If so, go, search for her there," having taken their own attendants, having gone to Jeta's Grove, as if searching, having cleared away the rubbish of garlands, having placed her body on a small bed, having brought it into the city, they reported to the king: "The disciples of the ascetic Gotama, thinking 'We shall conceal the evil deed done by the Teacher,' having killed Sundarī, deposited her among the rubbish of garlands." The king too, without investigating, said "If so, go, wander about the city." They, having gone about in the city streets saying "See the deed of the ascetics, the disciples of the Sakyan" and so on, came again to the door of the king's residence. The king had the body of Sundarī placed on a scaffold at the charnel grove for fresh corpses and had it guarded. The inhabitants of Sāvatthī, except for the noble disciples, for the most part, having said "See the deed of the ascetics, the disciples of the Sakyan" and so on, went about reviling the monks both inside the city and outside the city. Therefore it was said - "When those heterodox wandering ascetics knew - 'The female wandering ascetic Sundarī has been seen'" and so on.

Therein, "knew" means they understood. "Has been seen" means pointed out, seen distinctively coming to and going from Jeta's Grove, frequently seen - this is the meaning. "In the moat ditch" means in the trench of the reservoir. "That female wandering ascetic Sundarī, great king" means great king, that female wandering ascetic who in this city was well-known and recognised as "Sundarī" on account of the beauty of her appearance. "She is not seen by us" means she who should be held dear like our eyes, like our life, is now not seen. "Where she had been deposited" means having commanded men, as placed by themselves among the rubbish of garlands. "Yathānikhāta" is also a reading; the meaning is in the manner of being buried in the earth.

"From road to road" means from street to street. For a street is a thoroughfare that pierces through. "Crossroads" means a three-cornered street. "Shameless" means not having shame, devoid of disgust for evil - this is the meaning. "Immoral" means without morality. "Of bad character" means of inferior nature, of low conduct. "Liars" means being immoral, they are liars by reason of falsely claiming "We are moral." "Not practitioners of the holy life" means they say scornfully "These indeed, by reason of indulging in sexual intercourse, are ones of ignoble conduct." "Practitioners of the Teaching" means practitioners of wholesome teachings. "Practitioners of righteousness" means practitioners of righteousness in bodily action and so on. "Of good character" means of beautiful nature; the connection is with "will claim indeed." For here, by the connection with the word "nāma," "will claim" is a future tense expression. "Asceticism" means the state of being an ascetic, the state of having calmed evil. "Commitment to holy life" means the state of being supreme, the state of having warded off evil. "From where" means for what reason. "Departed" means gone away, fallen away. "A man's deed" means they say with reference to the indulgence in sexual intercourse.

Then the monks reported that event to the Blessed One. The Teacher, having said "If so, monks, you too reprove those people with this verse," spoke the verse beginning with "a liar." With reference to that it was said - "Then several etc. Human beings of low action in the hereafter." Therein, "This sound, monks, will not last long" - this the Teacher said, having known by omniscient knowledge the outcome of that disgrace, reassuring the monks.

In the verse, "a liar" means one who, without even having seen a fault of another, having committed lying, falsely accuses another with what is untrue and false. "And he who having done" means whoever, having done an evil deed, says "I do not do this." "After death become equal" means those two persons, having gone from here to the world beyond, become equal in destination by going to hell. For only their destination is determined, but their life span is not determined. For having done much evil, one is cooked in hell for a long time; having done a small amount, one is cooked for only a trifling period. But because the action of both of them is indeed inferior, therefore it was said - "Human beings of low action in the hereafter." But the term "in the hereafter" is connected with the term "after death" which precedes it. The meaning is: after death, in the hereafter, having gone from here, those of low action become equal in the world beyond.

"Having learnt thoroughly" means having learnt. "Innocent" means not doers of the offence. "This was not done by them" - thus it is said they thought - Certainly that evil deed was not done by these ascetics, disciples of the Sakyan, which the followers of other sects proclaimed while wandering through the whole city, because even when we falsely accuse them with such vulgar and harsh speech, they do not show any disturbance, and they do not abandon patience and meekness, but merely speaking the Teaching itself, saying "A liar goes to hell," they are just swearing an oath; these ascetics, disciples of the Sakyan, without considering us who falsely accuse them, swear an oath; they speak as if taking an oath. Or alternatively, saying "And he who having done says 'I do not do'" they swear an oath; the meaning is: these ones take an oath before us to make known their own innocence.

For immediately upon those people hearing the verse spoken by the Blessed One, by the power of the Buddha, timidity entered them, spiritual urgency arose: "This was not seen by us with our own eyes; what is heard is sometimes true and sometimes otherwise; and these followers of other sects wish the harm and detriment of these ones; therefore we should not say this on their word alone, for ascetics are indeed difficult to know." They, from then on, drew back from that.

The king too commanded men for the purpose of finding out by whom Sundarī was killed. Then those cheats, drinking liquor with those coins, quarrelled with each other. For among them, one said to another - "You, having killed Sundarī with a single blow and having thrown her among the flower rubbish, drink liquor with the coins obtained from that - so be it, so be it." The king's men, having heard that, having seized those cheats, showed them to the king. The king asked those cheats "Was she killed by you?" "Yes, Sire." "By whom was she caused to be killed?" "By the followers of other sects, Sire." The king, having had the sectarians summoned, having made them confess that matter, commanded "Go about the city proclaiming thus: 'This Sundarī was caused to be killed by us who wished to bring disrepute upon that ascetic Gotama. There is no fault whatsoever of Gotama, nor of Gotama's disciples; the fault is ours alone.'" They did so. The great multitude properly believed. They expressed contempt for the sectarians; the sectarians received the punishment of death for murder. From then on, the honour and respect for the Buddha and the community of monks became exceedingly great. The monks, filled with wonder and amazement, having paid respect to the Blessed One, delighted, announced. Therefore it was said - "Then several monks etc. That sound, venerable sir, has disappeared."

But why did the Blessed One not inform the monks that "This is the deed of the sectarians"? For the noble ones, to begin with, there is no purpose in informing them; but among the worldlings, he did not inform them thinking "Those who would not believe, for them that would lead to harm and suffering for a long time." Moreover, this is not practised by the Buddhas, namely the telling of such a case that has not yet come. For the Blessed One makes clear the side of defilement only with reference to others, and since action that has been given opportunity cannot be turned back, the Blessed One sat looking on with equanimity at the false accusation and its cause. For this was said:

"Having understood this matter" means having understood in every respect this matter: that for the wise one endowed with the power of patience, there is nothing that cannot be endured, even ill-spoken words produced by foolish people by way of cutting to the quick. "This inspired utterance" means he uttered this inspired utterance that illustrates the power of patience through endurance.

Therein, "Unrestrained people pierce with speech, like an elephant gone to battle with arrows" means foolish people who are unrestrained and undisciplined due to the absence of any restraint whatsoever among bodily restraint and so on, pierce and shoot with verbal spears, like opposing warriors with arrows piercing a noble elephant gone to battle, gone to war - this is their nature. "Having heard harsh words spoken, a monk should endure with an uncorrupted mind" means but that harsh statement, that word spoken by those foolish people, produced by way of striking at vital spots, which is untrue - extricating it from being taken as true, recollecting my exhortation of the simile of the saw, having become not even slightly corrupted in mind, a monk who is accustomed to seeing danger in the round of rebirths thinking "This is the nature of the round of rebirths" should endure; the meaning is he should forbear, standing firm in the patience of endurance.

Here one asks - But what is that action, on account of which the Teacher, who had carefully accumulated an abundant store of merit over an immeasurable period of time, reached such a cruel false accusation? It is said - This Blessed One, while still a Bodhisatta, in a past birth, having become a cheat named Munāḷi, associating with evil people, abounding in unwise attention, wandered about. One day he saw a Paccekasambuddha named Surabhi putting on his robe to enter the city for almsfood. And at that time a certain woman was passing not far from him. The cheat falsely accused him saying "This ascetic is not a practitioner of the holy life." By that action, having been tormented in hell for many hundreds of thousands of years, by the remainder of the result of that very action, even now having become a Buddha, he received a false accusation on account of Sundarī. Just as this is so, the sufferings such as false accusations by Ciñcamāṇavikā and other scheming women that befell the Blessed One were all remainders of the result of action done before, which are called "rag-like remnants of action." For this was said in the Apadāna -

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The commentary on the Eighth Discourse is completed.

9.

Commentary on the Upasena Discourse

39. In the ninth, "of Upasena": here "Upasena" is that elder's name, but because of being the son of the brahmin Vaṅganta, they also call him "Vaṅgantaputta."

For this elder was the younger brother of the Venerable Sāriputta. Having gone forth in the Dispensation, when the training rules had not yet been laid down, having been two years since his full ordination, having become a preceptor and having given full ordination to one monk, he went together with him to attend upon the Blessed One. When the Blessed One had asked that monk about his status as his co-resident pupil, according to the method that has come in the Khandhaka, he was rebuked: "Too quickly indeed, foolish man, you have reverted to luxurious living, that is to say, by binding a group." Like a thoroughbred struck by a goad, with an agitated mind, thinking "If I have now been rebuked by the Blessed One in dependence on a following, then in dependence on a following itself I should become praiseworthy," with effort arisen, having undertaken all the austere practices and practising them, having undertaken insight, before long, having become a possessor of the six higher knowledges, having attained the analytical knowledges, having become a great one who had eliminated the mental corruptions, having made his own dependants into bearers of the ascetic practices, having approached the Blessed One together with them, according to the method that has come when the training rules had been established, having received praise from the Blessed One's presence by way of his following: "This following of yours, Upasena, is pleasing," he was established in the foremost position: "This is the foremost, monks, of my disciples who are monks who are all-pleasing, that is to say, Upasena Vaṅgantaputta" - included among the eighty great disciples.

One day, after the meal, having returned from his alms round, when his pupils had gone to their own respective day-quarters, having taken water from a water pot, having washed his feet, having cooled his limbs, having spread out a piece of leather, seated for the day's abiding at the day-quarters, he reflected upon his own virtues. Those virtues of his, many hundreds, many thousands, presented themselves in succession. He directed his attention towards the virtues of the Blessed One, thinking "Even for me who am just a disciple, these are such virtues; what indeed must be the virtues of my Teacher?" Those presented themselves in many thousands of crores, in accordance with the power of his knowledge. He, having recollected the Teacher's virtues in accordance with their manifestation by the method beginning with "my Teacher is of such morality, of such teachings, of such wisdom, of such liberation" and by the method beginning with "thus indeed is the Blessed One, the Worthy One, the Perfectly Self-awakened One," then recollected the virtues of the Teaching by the method beginning with "well proclaimed," and the virtues of the noble Community by the method beginning with "practising well." Thus the great elder, when the virtues of the Triple Gem had become manifest in various ways and modes, sat delighted, greatly pleased, experiencing lofty joy and happiness. To show that meaning, "when the Venerable Upasena Vaṅgantaputta had gone to a private place" and so on was stated.

Therein, "had gone to a private place" means having gone to a secret place. "In seclusion" means having become alone. "This reflection arose in his mind" means a thought of consciousness arose in the manner now being stated. "It is a gain for me indeed" means these things such as human existence, the arising of a Buddha, faith, and the achievement of the true - oh, these are indeed gains for me. "It is well-gained for me indeed" means whatever has been obtained by me in the Blessed One's Dispensation - the going forth, full ordination, attending upon the Triple Gem, and so on - that is indeed well obtained by me. Therein, he states the reason by the phrase beginning with "my Teacher."

Therein, he is the Teacher because he instructs beings as is fitting through benefits pertaining to the present life, the future life, and the highest good. He is the Blessed One for reasons such as being fortunate and so on. He is the Worthy One because of being far from mental defilements, because of having destroyed the enemies that are mental defilements, or because of having destroyed the spokes of the wheel of the round of rebirths, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing. He is the Perfectly Self-awakened One because of having perfectly and by himself awakened to all phenomena. This is the summary here; the detail, however, should be taken from the description of the recollection of the Buddha in the Visuddhimagga.

"Well proclaimed" means well declared, spoken as absolutely leading to liberation. "The Teaching and discipline" means the Scriptures. For that is called the Teaching and discipline because of sustaining those who practise in accordance with the advice from falling into the suffering of the round of rebirths, and because of removing the mental defilements beginning with lust. "Fellows in the holy life" means those who together practise and proceed along the noble path, which is the Blessed One's Dispensation reckoned as supreme in the sense of being the foremost, are fellows in the holy life. "Moral" means moral by virtue of the morality of the path and fruition. "Of good character" means those who possess good, beautiful qualities such as concentration, wisdom, liberation, and knowledge and vision of liberation and so on are of good character. By this he shows the good practice of the Community. "And I am one who fulfils morality" means he says: "Having gone forth, I too did not dwell as one given to pointless talk and given to bodily indolence; rather, making the fourfold morality beginning with Pātimokkha restraint unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, and fulfilling it, I reached the noble path itself." By this he explains his own achievement of the lower pair of fruitions. For stream-enterers and once-returners are ones who fulfil morality. "And I am well concentrated, with fully focused mind" means I am concentrated in every way by concentration distinguished as access and absorption, and I am of undistracted mind. By this statement of fulfilment in concentration, he explains his own achievement of the third fruition. For non-returners are ones who fulfil concentration. "And I am a Worthy One who has eliminated the mental corruptions" means one who has eliminated the mental corruptions because of the complete elimination of the mental corruption of sensuality and so on; precisely because of that, one whose fetter of becoming is completely destroyed, a Worthy One by virtue of being the foremost worthy of offerings in the world together with its gods. By this he shows that he has done what was to be done. "I am of great supernormal power, of great might" means of great supernormal power because of being endowed with great mastery over the supernormal powers of determination, transformation, and so on; and I am of great might through the achievement of the power of lofty merit and the power of virtues. By this he explains his own practice of the mundane direct knowledges, knowledge, the progressive abidings, and meditative attainments. For through mastery over the direct knowledges, the noble ones are of great supernormal power by accomplishing whatever is wished for, and they are of great might because of having purified their continuity through the achievement of past decisive support and through the various abidings and meditative attainments.

"Good is my life" means for me who am endowed with such qualities as morality and so on, as long as this body lasts, so long does only the welfare and happiness of beings increase; because of being a field of merit, my life too is good, beautiful. "Good is my death" means if however this five aggregates were to be extinguished today or at this very moment, like a fire without fuel, that death too, which is incapable of rebirth-linking, reckoned as final Nibbāna, is good for me - thus he explains the quality of steadfastness in both respects. Thus the great elder reflected with veneration for the Teaching and with the experience of joy in the Teaching, being established in lofty pleasure because of the abundance of impressions pervaded by pleasure that had not been abandoned.

The Teacher, while seated just in the perfumed chamber, having known that by omniscient knowledge, uttered this inspired utterance explaining his quality of steadfastness regarding both life and death. Therefore it was said - "Then the Blessed One etc. uttered this inspired utterance."

Therein, "one whom life does not torment" means life does not torment, does not afflict a person who has eliminated the mental corruptions, because of the complete absence of the continuation of aggregates in the future; or even presently occurring life does not afflict, because of the conditioned nature of all phenomena in every respect, through the attainment of the expansion of mindfulness and wisdom, and through the conjunction of mindfulness and full awareness everywhere. For whoever is a blind worldling, an associate of evil people, abounding in unwise attention, who has not done what is wholesome, who has not done what is meritorious, he burns with remorse beginning with "Indeed I have not done what is good" - thus his life torments him, this is called that. But the others, who have not done evil, who have done merit, the seven trainees together with the good worldling, do not burn with subsequent remorse through the avoidance of states causing remorse and through the possession of states not causing remorse - thus their life does not torment them. But regarding one who has eliminated the mental corruptions, there is indeed nothing to be said - thus the explanation of the meaning was made by way of the suffering of continuance.

"Does not grieve at the end of death" means at the end reckoned as death, at the conclusion, or near death, he does not grieve, because sorrow has been uprooted by the path of non-returning itself. "That wise one who has seen the state, does not grieve in the midst of sorrow" means he is one who has seen the state because of having seen the four states of the Teaching beginning with non-covetousness, or because of having seen Nibbāna itself; wise because of being accomplished in energy; one who has eliminated the mental corruptions, even standing in the midst of beings who have obtained the name "sorrows" because of being subject to sorrow, who are not free from lust, or in the midst of worldly adversities which are causes of sorrow, does not grieve.

Now, in order to explain the complete absence of causes of sorrow for him, he said beginning with "whose craving for existence is cut off." Therein, one whose craving for existence is altogether cut off by the highest path, he is one whose craving for existence is cut off. For that monk who has eliminated the mental corruptions, whose mind is peaceful through the complete appeasement of the remaining mental defilements without remainder. "The cycle of birth and wandering is eliminated" means beginning with birth -

The round of rebirths having the stated characteristic is distinctively eliminated. "Therefore there is no more rebirth for him" means because for such a noble person there is no rebirth in the future, therefore his cycle of birth and wandering is eliminated. But why is there no rebirth for him? Because his craving for existence is cut off and his mind is peaceful, therefore - it should be stated by turning it around. Or alternatively, the meaning should be connected thus: the cycle of birth and wandering is eliminated, and precisely because of that there is no more rebirth for him.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Sāriputta's Peace Discourse

40. In the tenth, "his own peace" means his own complete appeasement of mental defilements without remainder by the highest path, which is the cause of reaching the summit of the perfections of a disciple.

For the Venerable Sāriputta, having directly seen the suffering of torment, disturbance, and fever generated by mental defilements such as lust and so on of beings whose mental defilements are not appeased, and the suffering of birth, ageing, disease, death, sorrow, lamentation and so on caused by mental defilements and volitional activities, and having weighed up their suffering rooted in the round of rebirths in the past and future as well, feeling compassion, and having recollected the not inconsiderable suffering caused by mental defilements experienced by himself too during the time of being a worldling, repeatedly reviews his own appeasement of mental defilements thus: "The mental defilements that are the cause of such great suffering are now well abandoned by me." And while reviewing, he reviews the state of the mental defilements having been appeased by the respective path-knowledges in a limited manner thus: "These so many mental defilements were appeased by the path of stream-entry, so many by the path of once-returning, so many by the path of non-returning, so many were appeased by the path of arahantship." Therefore it was said - "Reviewing his own peace."

Others say: "The Elder, having entered upon the fruition attainment of arahantship and having reviewed it, thus repeatedly reviews peace: 'This peaceful and sublime state of this is indeed because of the perpetually peaceful, unconditioned element as object, and because of the complete appeasement of mental defilements by oneself.'" But others say: "The highest fruition arisen at the conclusion of the appeasement of mental defilements without remainder is here called peace; he was seated reviewing that."

"Having understood this matter" means that which is the abandoning of mental defilements, caused by the great wisdom and so on of the Venerable Sāriputta, not shared with any other among the disciples, or the highest fruition spoken of by way of peace - having understood in every respect the matter reckoned as the reviewing of that, he uttered this inspired utterance illuminating its power.

Therein, "whose mind is calmed and peaceful" means one whose mind, having become calmed, is peaceful - thus "one whose mind is calmed and peaceful." For the mind that is calmed because mental defilements are calmed through the suppression of an attainment is not called "calmed and peaceful" in every way, because that peace is not perpetual; not so with the highest path. But because by that the mental defilements are perpetually and completely eradicated, the mind of the Worthy One, since the mental defilements need not be appeased again, having had its mental defilements calmed by serenity, insight, and the lower paths, is called "calmed and peaceful" precisely because of its state of perpetual peace. Therefore it was said - "One whose mind, having become calmed, is peaceful - thus one whose mind is calmed and peaceful." Or "calmed" is called peace; therefore "whose mind is calmed and peaceful" means the meaning is "of one whose mind is peaceful through perpetual peace."

Or alternatively, even though there is the complete appeasement of mental defilements without remainder for all those who have eliminated the mental corruptions, in order to show that the appeasement of mental defilements of the General of the Dhamma is the cause of reaching the summit of the knowledge of the perfections of a disciple, not shared with any other among the disciples, and is distinguished, the Teacher, having qualified with the word "calmed," said "whose mind is calmed and peaceful."

Herein this is the meaning - Exceedingly or firmly peaceful is "calmed"; by that calming, having become calmed, peaceful is "calmed and peaceful"; one whose mind is such - all is just as in the former case. For thus indeed he was by the Blessed One - Praised and extolled in many ways beginning with "Sāriputta, monks, is of great wisdom, of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom." "Whose conduit is cut" means the conduit is called craving for existence because of leading through the round of rebirths; that conduit is cut for him - thus "one whose conduit is cut." Of that one whose conduit is cut, the meaning is "of one whose craving is abandoned." "He is freed from Māra's bondage" means he of such a nature, one whose fetter of becoming is completely destroyed, is freed from all of Māra's bondage; there is nothing to be done for him for the release from Māra's bondage; therefore the General of the Dhamma reviews his own peace. The remainder is according to the method already stated.

The commentary on the Tenth Discourse is completed.

And completed is the commentary on the Meghiya Chapter.

5.

The Chapter on Soṇa