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

In the Collection of Minor Texts

Commentary on the Sayings of the Buddha

Introductory Discussion on the Undertaking of the Work

Therein, the Itivuttaka by name is a classification of four nipātas: the Book of Ones, the Book of Twos, the Book of Threes, and the Book of Fours. That too, 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 - it constitutes the thus-it-is-said factor.

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. As regards discourses, in the Book of Ones there are twenty-seven discourses, in the Book of Twos twenty-two, in the Book of Threes fifty, in the Book of Fours thirteen - thus a classification of one hundred and twelve discourses. Of that, among the Books the Book of Ones is the first; among the chapters, the Pāṭibhoga Chapter; among the discourses, the Discourse on Greed. Of that too, the introduction beginning with "This was said by the Blessed One" 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 detail in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya; therefore it should be understood by the very method stated there.

Commentary on the Introduction

Now that which is the introduction beginning with "This was said by the Blessed One." The discourse beginning with "Monks, abandon one thing." Therein, "spoken," "by the Blessed One," and so on are noun terms. "Thus" is an indeclinable particle term. In "abandon" here, "pa" is a prefix term, "jahathā" is a verb term. By this method, the analysis of terms should be understood everywhere.

As regards meaning, however, the word "vutta," both with prefix and without prefix, is found in the senses of sowing, levelling with a harrow, hair-removal, livelihood, the state of being freed from bondage, being uttered as scripture, recitation, and speaking, and so on. Thus he -

In such passages and so on, it occurs 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 "the young man Kāpaṭika, young, with a shaven head" and so on, in the sense of hair-removal. In "Subdued, living on what is given by others, he dwells with a mind become like a deer" and so on, in the sense of livelihood. In "Just as a withered leaf fallen from its binding is incapable of becoming green again" and so on, in the sense of the state of being freed from bondage. In "Whose ancient hymn passages are now, brahmins, sung, uttered, and collected" and so on, in the sense of what is uttered as scripture. But in the world - In "The group has been recited, 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 "vuttaṃ" means spoken, said - this is the meaning.

The second word "vutta," however, should be understood in the sense of utterance and in the sense of what has been practised. "Hi" is an indeclinable particle in the sense of "surely, clearly." It now illuminates the fact that the discourse being stated was clearly spoken by the Blessed One. For indeclinable particles are employed in the proximity of expressive words. By them they illuminate the meaning to be stated. "Eta" - this word "eta" -

In such passages and so on, it has come in the sense of near-evident as aforesaid. But in such passages as "Monks, it is a trifling matter, a mere matter of virtuous behaviour, by which a worldling would praise the Tathāgata when speaking in praise" and so on, it is in the sense of near-evident about what is to be stated. Here too it should be seen in the sense of what is about to be stated. For the discourse that is about to be stated by way of recitation was retained in the mind by the Treasurer of the Teaching, and at that time "this" was said.

"By the Blessed One" - here "Blessed One" is a term of respect. For in the world they call the venerable one "Blessed One." And the Tathāgata is the venerable one of 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 -

For 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. Therefore, "'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 same method applies. "Endowed with respect" means endowed with the state of being venerable, due to the connection with venerable qualities; or one who surpassingly deserves to be made venerable - thus "endowed with respect"; the meaning is "worthy of respect." Thus this is a designation for the one who is distinguished by qualities, the highest of beings, venerable, worthy of respect, that is to say "Blessed One." Furthermore -

By the method given in the Exposition -

By means of this verse too, the meaning of the term "Blessed One" should be stated. But this meaning has been stated in every way in the Visuddhimagga in the description of the recollection of the Buddha. It should be understood according to the method stated there.

Another method - "Bhāgavā" is the Blessed One, "bhatavā" is the Blessed One, "bhāge vanī" is the Blessed One, "bhage vanī" is the Blessed One, "bhattavā" is the Blessed One, "bhage vamī" is the Blessed One, "bhāge vamī" is the Blessed One.

Therein, how is "bhāgavā" the Blessed One? Those aggregates of qualities beginning with morality, those portions of virtues, not shared with any other, unsurpassed, exist and are found in the Tathāgata. For thus indeed his morality, concentration, wisdom, liberation, knowledge and vision of liberation, shame, moral fear, faith, energy, mindfulness, full awareness, purification of morality, purification of mind, purification of view, serenity, insight, the three wholesome roots, the three kinds of good conduct, the three right applied thoughts, the three perceptions of the blameless, the three elements, the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the four noble paths, the four noble fruitions, the four analytical knowledges, the knowledges that distinguish the four modes of generation, the four noble lineages, the four knowledges of self-confidence, the five factors for striving, the fivefold right concentration, the right concentration with fivefold knowledge, the five faculties, the five powers, the five elements involving escape, the five knowledges of the planes of liberation, the five perceptions that ripen liberation, the six bases of recollection, the six kinds of respect, the six elements involving escape, the six constant abidings, the six unsurpassed things, the six perceptions partaking of penetration, the six direct knowledges, the six kinds of knowledge not shared with others, the seven conditions preventing decline, the seven noble treasures, the seven factors of enlightenment, the seven qualities of a good person, the seven bases for wearing away, the seven perceptions, the seven teachings on persons worthy of offerings, the seven teachings on the powers of one who has eliminated the mental corruptions, the eight teachings on the causes for the attainment of wisdom, the eight right courses, the eight transcendings of worldly adversities, the eight bases for arousing energy, the eight teachings on inopportune moments, the eight thoughts of a great man, the eight teachings on the bases of overcoming, the eight deliverances, the nine mental states rooted in wise attention, the nine factors for striving for purity, the nine teachings on the abodes of beings, the nine removals of resentment, the nine perceptions, the nine diversities, the nine progressive abidings, the ten qualities that make one a protector, the ten kasiṇa bases, the ten wholesome courses of action, the ten right courses, the ten noble abidings, the ten states of one beyond training, the ten powers of the Tathāgata, the eleven benefits of friendliness, the twelve aspects of the wheel of the Teaching, the thirteen virtues of ascetic practices, the fourteen Buddha-knowledges, the fifteen mental states that ripen liberation, the sixteen kinds of mindfulness of breathing, the sixteen mental states leading to the future, the eighteen Buddha-qualities, the nineteen reviewing knowledges, the forty-four cases of knowledge, the fifty knowledges of rise and fall, the more than fifty wholesome mental states, the seventy-seven cases of knowledge, the great diamond knowledge that traverses twenty-four hundred thousand million attainments, the knowledges of infinite methods, comprehensive conditional relations, investigation, reviewing, and teaching, and likewise the knowledges of discerning the dispositions and so on of infinite beings in infinite world systems - such and so on, infinite, of immeasurable divisions, not shared with any other, unsurpassed, portions of virtues, portions of qualities, exist and are found. Therefore, where it should be said "the portions of virtues as described exist for him, thus bhāgavā." Having shortened the long vowel, "Blessed One" is said. Thus, for now, "bhāgavā" is the Blessed One.

How is "bhatavā" the Blessed One? Those qualities to be fulfilled by great Bodhisattas who, having undertaken zeal for the welfare of the entire world, combined the eight qualities beginning with human existence and made the great resolution for perfect enlightenment - the perfection of giving, the perfections of morality, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity - thus ten perfections, ten secondary perfections, ten ultimate perfections - thus thirty perfections, the four ways of supporting others beginning with giving, the four determinations, the relinquishment of self, the relinquishment of eyes, wealth, kingdom, sons, and wife - thus the five great relinquishments, the preliminary exertion, the preliminary conduct, the proclamation of the Teaching, the conduct for the world's welfare, the conduct for the welfare of relatives, the conduct for the welfare of enlightenment - such and so on, or in brief, the accumulations of merit and the accumulations of knowledge, the qualities that make a Buddha - those, from the great resolution onwards, for four incalculable aeons plus a hundred thousand cosmic cycles, in such a way that they are not conducive to decline, nor conducive to defilement, nor conducive to mere duration; but rather are ever progressively conducive to distinction alone; thus carefully, continuously, and without remainder, they have been maintained and accumulated - this exists for him - thus "bhatavā" is the Blessed One; by the method of language analysis, having changed the letter "ta" to "ga." Or alternatively, "bhatavā" means he maintained, accumulated, and fulfilled those very aforesaid qualities that make a Buddha in the manner stated. In this way too, "bhatavā" is the Blessed One.

How is "bhāge vanī" the Blessed One? Those portions of attainments for daily resort numbering twenty-four hundred thousand million, he without remainder, for the welfare of the world and for his own pleasant abiding in the present life, constantly desired, associated with, practised, and made abundant - thus "bhāge vanī" is the Blessed One. Or alternatively, among the phenomena to be directly known, among the wholesome and so on, among the aggregates and so on, those which, by way of what is to be fully understood and so on, are in brief fourfold portions of full realisation, but in detail, "the eye is to be fully understood, etc. ageing and death is to be fully understood" - by such and so on, many portions to be fully understood; "the origin of the eye is to be abandoned, etc. the origin of ageing and death is to be abandoned" - by such and so on, portions to be abandoned; "the cessation of the eye is to be realised, etc. the cessation of ageing and death is to be realised" - by such and so on, portions to be realised; "the practice leading to the cessation of the eye is to be developed, etc. the four establishments of mindfulness are to be developed" - by such and so on, phenomena that are portions to be developed of many divisions - all those he desired, associated with, and as is appropriate, by way of resort, development, and practice, he practised. In this way too, "bhāge vanī" is the Blessed One. Or alternatively, those aggregates of qualities beginning with morality, those portions of virtues, those portions of qualities shared in common with disciples - "How indeed might I establish them in the continuities of those amenable to training?" - with great compassion he desired and aspired. And that aspiration of his was productive of the intended fruit. In this way too, "bhāge vanī" is the Blessed One.

How is he the Blessed One in the sense of "he desired the portions"? In brief, firstly, the portions that are shared according to one's means by those who have made merit and are accomplished in practice are "bhagā" - mundane and supramundane achievements. Therein, regarding the mundane firstly, the Tathāgata, before the highest enlightenment, while still a Bodhisatta, desired, associated with, and practised those that had reached the supreme excellence, and having established himself therein, while bringing together without remainder the qualities that make a Buddha, he brought the Buddha's qualities to maturity. But having become a Buddha, he desired, associated with, and practised those supramundane ones too, which are conducive to blameless happiness and not shared with any other. In detail, however, by way of the achievement of regional kingship, sovereignty, universal monarchy, the achievement of the kingship of gods, and so on, and by way of super-human achievements such as meditative absorptions, deliverances, concentration, meditative attainments, knowledge and vision, path development, fruition, realisation, and so on, he desired, associated with, and practised the many kinds of portions not shared with any other. Thus he desired the portions - so he is the Blessed One.

How is he the Blessed One in the sense of "one who has devoted ones"? He is the Blessed One because there are many devoted ones, those of firm devotion, for him. For the Tathāgata is the highest of all beings because of being endowed with the distinction of qualities of immeasurable and incomparable power beginning with great compassion and omniscient knowledge; because of the unsurpassed accomplishment of practice, which is preceded by the removal of all harm and devoted to the provision of complete welfare and happiness, and by which he has been of absolute benefit to the generation with its gods and humans; because of having a physical body adorned with the distinction of qualities not shared with any other, such as the thirty-two marks of a great man, the eighty minor features, and the fathom-wide radiance; because of being endowed with the sound of praise that proceeds by the method beginning with "Thus indeed is he the Blessed One," which is attained through qualities conforming to truth, pervading the three worlds, very extensive and very pure; because of being firmly established in fewness of wishes, contentment, and so on, which have reached the supreme perfection; and because of being endowed with the unsurpassed distinction of qualities such as the ten powers, the four grounds of self-confidence, and so on - one who measures by appearance is pleased by appearance, one who measures by sound is pleased by sound, one who measures by austerity is pleased by austerity, one who measures by the teaching is pleased by the teaching - thus, in the world community of four measures, because of being all-pleasing through bringing confidence in every way, he is the supreme abode of devotion, being the ground for esteem, respect, and reverence of immeasurable beings including gods and humans. And those who are established in his exhortation and are endowed with unwavering confidence, their devotion is unshakeable by anyone - by an ascetic or a brahmin or a god or Māra or Brahmā. For indeed they do not abandon their confidence therein even at the sacrifice of their own life, or his command, because of the state of firm devotion. Therefore he said -

"Just as, monks, the great ocean is stable in nature and does not overflow its boundaries; just so indeed, monks, whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life."

Thus he is the Blessed One in the sense of "one who has devoted ones" - by the method of language analysis, having elided one letter "ta" and having changed the other to "ga."

How is he the Blessed One in the sense of "he vomits the portions"? Because the Tathāgata, even while still a Bodhisatta, while fulfilling the perfections in former births, vomited, cast up, glory, sovereignty, and fame reckoned as fortune, discarding them without concern like a lump of spittle. For indeed, during the time of Prince Somanassa, during the time of Prince Hatthipāla, during the time of the wise man Ayoghara, during the time of the wise man Mūgapakkha, during the time of Cūḷasutasoma, and so on - in such cases, by way of fulfilling the perfection of renunciation, there is no measure of the instances of relinquishing individual existences along with the sovereignty of kingship resembling the kingship of gods. Even in his final existence, not regarding even as grass the glory of a universal monarch that had come into his hands, the sovereignty over the four continents resembling the lordship of the heavenly world, and the fame resplendent with the seven treasures dependent on the achievement of a universal monarch, without concern, having abandoned them and having gone forth, he fully awakened to perfect enlightenment. Therefore, he vomits these portions beginning with glory - thus he is the Blessed One. Or alternatively, "bhā" are the constellations; those that go together with them, that proceed in accordance with them, are "bhagā" - the splendour dependent on the special features of the vessel-world such as Sineru, Yugandhara, Uttarakuru, Himavanta, and so on, because of lasting for the duration of a cosmic cycle. Those too the Blessed One vomited, abandoned, by the abandoning of desire and lust bound to the transcending of the abodes of beings dwelling therein. Thus too, he vomits the portions - so he is the Blessed One.

How is he the Blessed One in the sense of "he vomits the portions"? Portions means shares. They are manifold by way of aggregates, sense bases, elements, and so on, and therein also by way of matter, feeling, and so on, and by way of the past and so on. And the Blessed One, having completely cut off all obsession, all mental bonds, all mental knots, all mental fetters, while attaining the deathless element, vomited, cast up, without concern discarded them, and did not return. For thus he, in every case, earth, water, fire, air, eye, ear, nose, tongue, body, mind, visible forms, sounds, odours, flavours, tangible objects, mental phenomena, eye-consciousness, etc. Mind-consciousness, eye-contact, etc. Mind-contact, feeling born of eye-contact, etc. Feeling born of mind-contact, perception born of eye-contact, etc. Perception born of mind-contact; Volition born of eye-contact, etc. Volition born of mind-contact; Craving for visible form, etc. Craving for mental objects; Applied thought regarding material form, etc. Applied thought regarding mental phenomena; Sustained thought regarding material form, etc. Sustained thought regarding mental phenomena - by such a word-by-word classification of phenomena, he vomited, cast up all the portions of phenomena without remainder, and discarded them by relinquishment without concern. For this was said:

"That, Ānanda, which has been given up, rejected, released, abandoned, relinquished - that the Tathāgata will return to again, this possibility does not exist."

Thus too he is the Blessed One in the sense of "he vomits the portions." Or alternatively, "he vomits the portions" means all wholesome and unwholesome, blameworthy and blameless, inferior and superior mental states that have dark and bright counterparts - he vomited, cast up, without concern relinquished and abandoned them through the noble path knowledge, and taught the Teaching to others for the attainment of that same state. And this too was said -

"Even teachings are to be abandoned by you, monks, how much more non-teachings. I will teach you, monks, the Teaching like a raft, for the purpose of crossing over, not for the purpose of grasping" and so on.

Thus too he is the Blessed One in the sense of "he vomits the portions."

Therefore it was said -

By that Blessed One. "The Worthy One" means because of being far from mental defilements, or because of having destroyed the enemies that are mental defilements without remainder, 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 - for these reasons he is the Worthy One. This is the summary here. The detail, however, should be understood according to the method stated in the Visuddhimagga.

And here, "by the Blessed One" - by this explanation of his being fortunate and so on, because of the state of having accumulated a store of merit during many incalculable periods of cosmic cycles, the achievement of the physical body of him who bears the characteristics of a hundred merits, adorned with the thirty-two marks of a great man, eighty minor features, the fathom-wide radiance, the crest-jewel and so on, not shared with any other, is shown. "The Worthy One" - by this explanation of the abandoning of all mental defilements without remainder, because of the illustration of the attainment of omniscient knowledge which has the elimination of mental corruptions as its proximate cause, the incomprehensible and immeasurable achievement of the body of the Teaching consisting of the ten powers, the four grounds of self-confidence, the six kinds of knowledge not shared with others, the eighteen exceptional qualities of a Buddha, and so on, is shown. By both of these, the state of being esteemed by those comparable in mundane terms, the quality of being worthy of approach by householders and those gone forth, likewise the state of being competent to remove the bodily and mental suffering of those who have approached him, being of service through material gifts and gifts of the Teaching, and the ability to connect beings with mundane and supramundane qualities, is made known.

Likewise, "by the Blessed One" - by this illustration of the conjunction with special dwellings such as the divine abiding and so on, which are the crown of the qualities of conduct, the accomplishment in conduct is shown. "The Worthy One" - by this illustration of the attainment of the knowledge of the elimination of mental corruptions, having reached the summit in all true knowledges, the accomplishment in true knowledge is shown. Or by the former, through the explanation of the undistorted classification of obstructive and liberating phenomena, the conjunction with the latter pair of grounds of self-confidence is established; by the latter, through the explanation of the abandoning of mental defilements without remainder together with their underlying tendencies, the conjunction with the former pair of grounds of self-confidence is made clear.

Likewise, by the former, through the illustration of the Tathāgata's truth of acknowledgment, truth of speech, and truth of knowledge, through the illustration of the relinquishment of the types of sensual pleasure, mundane authority, material gain and honour, and so on, and through the illustration of the relinquishment of all mental defilements and volitional activities without remainder, the fulfilment of the determination of truth and the determination of generosity is made known. By the second, through the illustration of the attainment of the peace of all activities, and through the illustration of perfect enlightenment, the fulfilment of the determination of peace and the determination of wisdom is made known. For thus, for the Blessed One when he was a Bodhisatta, who had made his resolution for supramundane qualities, through the exertion of great compassion, by the practice of all perfections in accordance with his acknowledgment, the determination of truth was fulfilled; by the relinquishment of the opposites of the perfections, the determination of generosity; by the appeasement of the mind through the qualities of the perfections, the determination of peace; by the very perfections themselves, through skilfulness in means for the welfare of others, the determination of wisdom was fulfilled.

Likewise, by acknowledging "I shall give without deceiving the people who ask," and by giving without breaking one's acknowledgment, the determination of truth; by the relinquishment of what is to be given, the determination of generosity; by the appeasement of greed, hate, delusion, and fear regarding the gift, the recipient, the giving, and the exhaustion of what is to be given, the determination of peace; and by giving as is proper, at the proper time, and in the proper manner, and by the superiority of wisdom, the determination of wisdom was fulfilled. By this method, the fulfilment of the four determinations should be understood in the remaining perfections as well. For all perfections are permeated by truth, manifested by generosity, strengthened by peace, and purified by wisdom. Thus, for the Tathāgata who has arisen through the four determinations, the determination of truth: through the arising of the determination of truth, purification of morality; through the arising of the determination of generosity, purification of livelihood; through the arising of the determination of peace, purification of mind; through the arising of the determination of wisdom, purification of view. Likewise, through the arising of the determination of truth, his morality should be known by living together; through the arising of the determination of generosity, his purity should be known by dealings; through the arising of the determination of peace, his strength should be known in misfortunes; through the arising of the determination of wisdom, his wisdom should be known by discussion.

Likewise, through the arising of the determination of truth, being uncorrupted he accepts; through the arising of the determination of generosity, being non-greedy he indulges; through the arising of the determination of peace, being fearless he avoids; through the arising of the determination of wisdom, being undeluded he dispels. Likewise, through the arising of the determination of truth, his attainment of the happiness of renunciation; through the arising of the determination of generosity, the attainment of the happiness of solitude; through the arising of the determination of peace, the attainment of the happiness of peace; through the arising of the determination of wisdom, the attainment of the happiness of enlightenment is shown. Or through the arising of the determination of truth, the attainment of the happiness of joy born of seclusion; through the arising of the determination of generosity, the attainment of the happiness of joy born of concentration; through the arising of the determination of peace, the attainment of bodily happiness born of the absence of joy; through the arising of the determination of wisdom, the attainment of the happiness of equanimity born of the purity of mindfulness. Likewise, through the arising of the determination of truth, the conjunction with conditional happiness characterised by the achievement of a retinue is illustrated, because of not deceiving; through the arising of the determination of generosity, the conjunction with intrinsic happiness characterised by contentment, because of the state of non-greed; through the arising of the determination of peace, the conjunction with causal happiness characterised by the state of having done merit, because of the state of not being overcome by mental defilements; through the arising of the determination of wisdom, the conjunction with the happiness of the alleviation of suffering characterised by the achievement of liberation is illustrated, because of the attainment of Nibbāna through the achievement of knowledge.

Likewise, through the arising of the determination of truth, the accomplishment of understanding and penetration of the noble aggregate of morality; through the arising of the determination of generosity, of the noble aggregate of concentration; through the arising of the determination of wisdom, of the noble aggregate of wisdom; through the arising of the determination of peace, the accomplishment of understanding and penetration of the noble aggregate of liberation is shown. And through the fulfilment of the determination of truth, the accomplishment of austere asceticism; through the fulfilment of the determination of generosity, the accomplishment of complete relinquishment; through the fulfilment of the determination of peace, the accomplishment of sense-faculty restraint; through the fulfilment of the determination of wisdom, the accomplishment of higher intelligence; and by that, the accomplishment of Nibbāna. Likewise, through the fulfilment of the determination of truth, the attainment of the full realisation of the four noble truths; through the fulfilment of the determination of generosity, the attainment of the four noble lineages; through the fulfilment of the determination of peace, the attainment of the four noble abidings; through the fulfilment of the determination of wisdom, the attainment of the four noble conventional expressions is shown.

Another method - "By the Blessed One" - by this, through the explanation of the aspiration for mundane and supramundane success of beings, the great compassion of the Tathāgata is made known. "The Worthy One" - by this, through the explanation of the achievement of abandoning, the wisdom of abandoning is made known. Therein, through wisdom, his attainment of sovereignty over the Teaching; through compassion, the sharing of the Teaching. Through wisdom, disenchantment with the suffering of the round of rebirths; through compassion, the endurance of the suffering of the round of rebirths. Through wisdom, the full understanding of others' suffering; through compassion, the undertaking of remedying others' suffering. Through wisdom, the state of facing towards final Nibbāna; through compassion, the attainment thereof. Through wisdom, crossing over by oneself; through compassion, the enabling of others to cross over. Through wisdom, the accomplishment of the state of Buddhahood; through compassion, the accomplishment of the function of a Buddha. Or through compassion, the state of facing towards the round of rebirths on the plane of a Bodhisatta; through wisdom, dissatisfaction therein. Likewise, through compassion, the non-harming of others; through wisdom, the state of not being feared by others oneself. Through compassion, protecting others one protects oneself; through wisdom, protecting oneself one protects others. Likewise, through compassion, not mortifying others; through wisdom, not mortifying oneself. By that, the state of being the fourth person among those practising for personal welfare and so on is accomplished.

Likewise, through compassion there is the state of being protector of the world, through wisdom the state of being protector of oneself; through compassion there is his state of inclination, through wisdom his state of loftiness. Likewise, through compassion assistance is generated towards all beings, yet because of being accompanied by wisdom it is not that he is not dispassionate in mind everywhere; through wisdom he is dispassionate in mind towards all phenomena, yet because of being accompanied by compassion it is not that he is not engaged in assisting all beings. For just as the Tathāgata's compassion is free from affection and sorrow, so too his wisdom is released from I-making and mine-making - thus they should be seen as mutually purified and supremely pure. Therein, the powers are the field of wisdom, the grounds of self-confidence are the field of compassion. Among these, through conjunction with the powers he is not overcome by others, through conjunction with the grounds of self-confidence he overcomes others. Through the powers the accomplishment of the Teacher's excellence is achieved, through the grounds of self-confidence the accomplishment of the Dispensation's excellence is achieved. Likewise, through the powers the accomplishment of the jewel of the Buddha is achieved, through the grounds of self-confidence the accomplishment of the jewel of the Teaching is achieved - this here is merely a brief indication of the construal of meaning of the pair of terms "by the Blessed One, the Worthy One."

But why here, having said "this was said by the Blessed One," was "said" stated again? For the purpose of showing definiteness by rejecting oral tradition. For just as what is said by someone having heard from another, even though said by one who knows, is not said by him alone, since it was also said by another. And that is not merely said by him, but rather also heard; it is not so here. For the purpose of showing this distinction - that by the Blessed One, without having heard from another, what was personally realised through self-born knowledge was spoken - "said" was stated twice. This is what is meant - "This was said by the Blessed One" - and that indeed was said by the Blessed One himself, not by another, and it was indeed said, not heard. For an additional word illuminates a different meaning, therefore there is no fault of repetition. This same method applies in the subsequent ones as well.

Likewise, for the purpose of showing the absence of prior composition, "said" was stated twice. For the Blessed One, by virtue of being a Perfectly Self-awakened One, teaches the Teaching suited to the disposition of whatever assembly has arrived, through spontaneous discernment; there is no task of prior composition for him, as there is for giving and so on. Thereby this shows - "This was said by the Blessed One, and that indeed was not beaten out by reasoning through prior composition, nor followed by inquiry, but rather it was spoken with reason, suited to the disposition of those to be guided."

Or for the purpose of showing the nature of speech that cannot be rolled back, "said" was stated twice. For whatever was said by the Blessed One, that is indeed said, and it is not possible for anyone to reject it, because of the excellence of the letter and the excellence of the meaning. For this was said -

"This unsurpassed wheel of the Teaching has been set in motion by the Blessed One at Bārāṇasī in the Deer Park at Isipatana, not to be rolled back by any ascetic or brahmin" and so on.

Furthermore it was said -

"Here, monks, should an ascetic or a brahmin come saying 'This is not the noble truth of suffering which was laid down by the ascetic Gotama; having set aside this noble truth of suffering, I shall lay down another noble truth of suffering' - this possibility does not exist" and so on.

Therefore, for the purpose of showing the nature of speech that cannot be rolled back too, "said" was stated twice.

Or for the purpose of showing the nature of producing benefit for the listeners, "said" was stated twice. For whatever is said by one who does not know the disposition and so on of others, who is not omniscient, in an unsuitable place or at an unsuitable time, that, even though being true, because of the inability to produce benefit for the listeners, might be called unsaid, let alone what is untrue. But what was said by the Blessed One, because of being a Perfectly Self-awakened One, by one who knows properly the disposition and so on of others, the place and time, and the accomplishment of the purpose, is certainly said, because of producing the intended benefit for the listeners; there is no way in which it could be unsaid. Therefore, for the purpose of showing the nature of producing benefit for the listeners too, "said" was stated twice. Furthermore, just as that is not called heard which is not understood in meaning and which is not practised towards the truth, so too that is not called said which is not properly received. But the Blessed One's word, all four assemblies, having properly received it, proceed towards the truth. Therefore, for the purpose of showing the state of being properly received too, "said" was stated twice.

Or, "said" was stated twice for the purpose of showing that the utterance is not contrary to the noble ones. For just as the Blessed One speaks without deceiving regarding phenomena classified as wholesome-unwholesome, blameworthy-blameless, occurrences and cessations, and conventional and ultimate realities, so too the noble ones beginning with the General of the Teaching, both while the Blessed One was still living and after his attainment of final Nibbāna, having followed his very teaching, speak likewise; there is no divergence of views therein. Therefore, "said by the Worthy One" means thereafter also by the Worthy One, by the noble Community too - thus it was stated in this way also for the purpose of showing that the utterance is not contrary to the noble ones.

Or, "said" was stated twice for the purpose of showing that the method was stated by the former perfectly Self-awakened Ones. For although there are distinctions in birth, clan, life-span, measure, and so on, just as with the qualities of the ten powers and so on, there is no distinction among the Buddhas in the teaching of the Teaching; they speak to one another and by themselves what is not contrary from before to after. Therefore, "for this was said" means just as it was said by the Buddhas and by himself formerly, even now it was said in the same way by our Blessed One, the Worthy One - thus, for the purpose of showing that the method was stated by the former Buddhas and by himself in other discourses too, "said" was stated twice. Thereby the non-contradiction in the teaching of the Buddhas everywhere is made clear.

Or, that which is this second term "said" should be seen as a statement of the fact of having been spoken by the Worthy One. This is what is meant - This was indeed said by the Blessed One, said also by the Worthy One - the utterance now being spoken beginning with "One thing, monks." Or, that which is this second term "said" should be seen not in the sense of utterance, but rather in the sense of sowing. Thereby this shows - "This was indeed said by the Blessed One, and that was not merely said, not merely spoken; but rather the wholesome root was sown for those amenable to instruction" - this is the meaning. Or, that which is this second term "said" is in the sense of conduct. For this is its meaning - this was indeed said by the Blessed One, the Worthy One, and that was not merely said, but moreover what was said was practised in accordance with its purpose. Thereby it shows that "as the Blessed One speaks, so he acts." Or, it was said by the Blessed One; the spoken utterance was by the Worthy One who is fit to speak - this is the meaning.

Or, "said" was spoken with reference to the indication of the teaching in brief, and again "said" is an illustration of the teaching in detail. For the Blessed One teaches the Teaching both in brief and in detail. Or, for the purpose of showing the absence of badly spoken utterance on the part of the Blessed One, having said "this was indeed said by the Blessed One," again "said" was stated. For since the Blessed One's verbal action is always accompanied by knowledge, and since he has abandoned all faults together with their latent tendencies, and his mode of expression is unerring, there is never anything that can be called badly spoken. Just as some people in the world, through lapse of mindfulness, or in jest, or in fun, having said something, then having regained awareness, make what was previously said unsaid, or amend it - the Blessed One is not like that. The Blessed One, however, is concentrated at all times. Having the nature of non-forgetfulness and non-confusion, through the analytical knowledge of discernment supported by omniscient knowledge, with the meaning brought before him, with special instrumental qualities arisen from the accumulation of merit gathered over an immeasurable time, not shared in common with others, clear and pure, becoming an elixir for the ear sense base, as if raining a shower of the Deathless upon those who listen, making known the four truths which are the essence of what should be heard, the unsurpassed in hearing, with a voice as sweet as the call of the Indian cuckoo, in his own natural language, he speaks utterances conforming to the disposition of those amenable to instruction - there is not even a hair-tip's worth of error therein; how then could there be any occasion for badly spoken words? Therefore, for the purpose of showing that "what was said by the Blessed One is indeed said, and is never unsaid or badly said" - having said "this was indeed said by the Blessed One," again - "said by the Worthy One" was stated - thus there is no fault of repetition herein. Thus here the purposefulness of the repeated word should be understood.

"Thus have I heard" - here "thus" (iti): this word "iti" has many varieties of meaning including cause, completion, beginning, reversal of term-meaning, mode, illustration, emphasis, and so on. Thus he - It is seen in the sense of cause in such passages as "Because it is transformed, monks, therefore it is called 'matter.'" "Therefore, monks, be my heirs in the Teaching, not heirs in material gains. There is compassion in me for you - 'How might my disciples become heirs in the Teaching, not heirs in material gains'" and so on, in the sense of completion. In such passages as "he abstains from watching such shows as this or that" and so on, in the sense of beginning. In such passages as "'Māgaṇḍiya' is that brahmin's term, designation, description, conventional expression, name, naming, appellation, language, phrasing, speech" and so on, in the sense of reversal of term-meaning. In such passages as "Thus indeed, monks, the fool is one with fear, the wise person is one without fear; the fool is one with misfortune, the wise person is one without misfortune; the fool is one with danger, the wise person is one without danger" and so on, in the sense of mode. In such passages as "'All exists' - this, Kaccāna, is one extreme; 'All does not exist' - this, Kaccāna, is the second extreme" and so on, in the sense of illustration. "'There is ageing and death with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for ageing and death?', 'Birth is the condition for ageing and death' should be said to this" and so on, in the sense of emphasis; the meaning is conclusion. Here it should be seen in the senses of mode, illustration, and emphasis.

Therein, by the word "iti" in the sense of mode, 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 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 wholesome 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. But since the mental defilements existing in those amenable to training are the opponents of the greatly compassionate Blessed One, therefore the wonder is because of the removal of those. 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 "paṭi" means "afterwards." 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 in the continuity of others 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; born therein, or being a sign of that, or having come from that - thus "pāṭihāriya."

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 who have not accumulated the requisites, difficult to plunge into and impossible to find a footing in. Therefore, being endowed with those four kinds of profundity, it 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, and serves for the achievement of meaning. 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" - "Thus have I heard, by me too it was thus heard" - he illustrates the entire discourse that is now to be spoken.

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. There is no need here to resolve a difference of meaning, since both meanings have the same domain. For otherwise, the elder would incur the consequence of being either fully capable or incapable of receiving the Blessed One's teaching in every way.

The word "me" appears in three meanings. For thus indeed - In "gāthābhigītaṃ me abhojaneyya" 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, indeed exists. Therefore he 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 word with prefix is also cited as an example.

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, of one who is soiled." 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," the meaning is "thus heard by me - considered by following the ear-door." When the meaning is "my," the meaning is "thus my hearing - consideration by following the ear-door."

Thus, among these three terms, since the word "thus" (iti) employed in proximity to the word "heard" (suta) must be an illuminator of the act of hearing, therefore "thus" (iti) is an indication of the function of consciousness beginning with ear-consciousness. "Me" is an indication of the person endowed with the aforementioned consciousness. All sentences are indeed accompanied by the meaning of the particle "eva," because of their having emphasis as their result. By that, "heard" (suta) is an indication of a grasp that is neither deficient 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 distorted. Or alternatively, on the view that a word conveys meaning by excluding other meanings, since the meaning of "heard" (suta) is that it is not "unheard," therefore "heard" is an indication of a grasp that is neither deficient nor distorted, by rejecting the state of not having heard. This is what is meant - "Thus have I heard; not seen, 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" (iti) 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 distorted should be understood. Thus it should be seen that the interpretation of the meaning of the three terms has been made by way of the cause of hearing and the distinction of hearing.

Likewise, "thus" (iti) - 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 the 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 cause, nothing else was done by me, but this was done - this teaching was heard."

Likewise, "thus" (iti) is the elucidation of what is to be demonstrated, taking the word "thus" as having the meaning of illustration, because of the presence or absence of the nature of what is to be illustrated being pointed out. Therefore it should be understood that by the word "thus" (iti) the entire thing heard 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. For 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" (iti) - taking the word "thus" as having 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" (iti) 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 consciousness's function. 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, being expressed as "thus" and "me," is not of ultimate reality in its intrinsic nature, such as manner and so on, not being found in terms of highest truth and ultimate reality, is called a concept of the non-existent - for what is there here in the ultimate sense that could receive the description "thus" or "me"? "Heard" is a concept of the existent. For whatever is 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 depend on the first and so on, because it is cognisable as "what is not dependent on the seen, sensed, and cognised, that is heard," 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 the meaning, penetrated, 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 the meanings of the discourses, which are of various kinds by way of the abandoning of greed and so on, and are difficult to penetrate, are being described. By the word "heard" he explains non-decay, 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, 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 becomes 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. Because those meanings of manner, illustration, and emphasis that are being stated, which will be mentioned further on, and which illuminate penetration in various ways, have as their domain the undistorted Good Teaching. For one attending unwisely, penetration in various ways does not come to be. By the word "heard" he explains non-distraction; the hearing of the discourse that has reached the stage of being expounded, which is about to be spoken, by way of the question about the source, 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 with a distracted mind is not able to hear the Good Teaching, and for one not attending upon good persons there is no hearing.

Another method - It was said: "The description of the various modes is for that continuity of consciousness whose functioning in various modes involves the grasp of various meanings and phrasings." 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 without remainder, 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 has been 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 a wholesome quality, 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 "thus," through this word which, in the method stated above, is indicative of penetration in various ways, he makes clear the existence of his own achievement of the analytical knowledge of meaning and discernment. By "heard," through this word which, due to the proximity of the word "thus" 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. And speaking this word "thus," 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 - become conducive to the welfare and happiness of oneself and others. Speaking this word "heard," 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 and discipline 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 and discipline among all gods and humans, and generates the accomplishment of faith. Therefore this is said -

Here one asks - "Why here was the introduction not spoken in the way it was spoken in other discourses, by citing time and place with 'Thus have I heard. On one occasion the Blessed One' and so on?" Some first say - Because it was not spoken by the Elder. For this introduction was not first spoken by the Venerable Ānanda, but was first spoken by Khujjuttarā - a noble female disciple placed by the Blessed One in the foremost position among female lay followers for being very learned, who had attained the analytical knowledges of a learner - to the five hundred women headed by Sāmāvatī.

Herein this is the progressive discourse - It is said that a hundred thousand cosmic cycles from now, a perfectly Self-awakened One named Padumuttara, having arisen in the world, having set in motion the excellent wheel of the Teaching, dwells in Haṃsavatī. Then one day in Haṃsavatī, a certain daughter of a good family went to the monastery together with female lay followers who were going to hear the Teacher's teaching of the Teaching. Having seen the Teacher establishing a certain female lay follower in the foremost position among those who are very learned, having performed a service, she aspired to that position of rank. The Teacher too declared concerning her: "In the future she will be the foremost among the very learned female lay follower disciples of a perfectly Self-awakened One named Gotama." For her, having done wholesome deeds for as long as life lasted, having been reborn in the heavenly world, then again among humans - thus while wandering in the round of rebirths among gods and humans, a hundred thousand cosmic cycles passed. Then in this fortunate cosmic cycle, in the time of our Blessed One, she, having passed away from the heavenly world, took conception in the womb of a female slave in the house of the millionaire Ghosaka; they gave her the name Uttarā. Since she was hunchbacked at the time of birth, she became known as Khujjuttarā. She, afterwards, when the millionaire Ghosaka gave Sāmāvatī to King Udena, was given as her attendant, and dwells in the inner palace of King Udena.

And at that time in Kosambī, the millionaires Ghosaka, Kukkuṭa, and Pāvārika, having had three monasteries built dedicated to the Blessed One, when the Tathāgata, wandering on a journey through the country, arrived at the city of Kosambī, having handed over the monasteries to the community of monks headed by the Buddha, they carried on great gifts; a month passed. Then this occurred to them - "Buddhas by name have compassion for the whole world; let us give opportunity to others too" - and they gave opportunity to the people who were residents of the city of Kosambī as well. From that time onwards, the citizens give great gifts by street-shares and by group-shares. Then one day the Teacher, surrounded by the community of monks, sat down in the house of the chief garland-maker. At that moment Khujjuttarā, having taken eight coins to obtain flowers for Sāmāvatī, went to that house. The chief garland-maker, having seen her, said: "Mother Uttarā, today there is no opportunity to give you flowers; I am serving the community of monks headed by the Buddha; you too be a helper in the food distribution; thus you will be freed from performing service for others henceforth." Thereupon Khujjuttarā performed service at the refectory of the Buddhas. She learnt all the Teaching spoken by the Teacher by way of the discourse given while seated nearby, and having heard the thanksgiving, she became established in the fruition of stream-entry.

On other days she would give only four coins and go having obtained flowers, but on that day, through having seen the truth, without giving rise to a thought regarding what belongs to another, having given all eight coins, having filled the basket, having obtained flowers, she went to the presence of Sāmāvatī. Then she asked her: "Mother Uttarā, on other days you do not bring many flowers, but today there are many; has the king perhaps become more pleased with us?" She, being unable to speak falsely, without concealing what had been done by herself in the past, told everything. Then when asked "Why do you bring many today?" she said: "Today I, having heard the Teaching of the perfectly Self-awakened One, realised the Deathless; therefore I do not deceive you." Having heard that, without threatening her saying "Hey, wicked slave, give me the coins taken by you for so long a time," but rather, being urged by a former cause, having said "Mother, give us too to drink the Deathless drunk by you," when it was said "If so, bathe me," having bathed her with sixteen pots of scented water, she gave her two smooth cloths. She, having put on one as a lower garment, having wrapped one as an upper garment, having prepared a seat, having sat down on the seat, having taken an ornamental fan, having addressed five hundred women seated on low seats, standing in the trainee's analytical knowledges, taught them the Teaching in the very manner taught by the Teacher. At the conclusion of the teaching, they all became established in the fruition of stream-entry. They all, having paid homage to Khujjuttarā, established her in a position of respect, saying: "Mother, from today onwards do not do defiled work; be established for us in the position of mother and in the position of teacher."

But why was she reborn as a female slave? It is said that she, in the time of the perfectly Self-awakened One Kassapa, was reborn as a millionaire's daughter in Bārāṇasī. When a certain elder nun who had eliminated the mental corruptions went to a supporting family, she had her perform service, saying: "Give me this ornament box, noble lady." The elder nun too, out of sympathy, complied with her request, thinking: "If she does not give it, having aroused resentment towards me, she will be reborn in hell; if she gives it, she will be reborn as a female slave of others; the state of being a female slave is better than the torment of hell." By that action she was reborn as nothing but a female slave of others for five hundred births.

But why was she hunchbacked? When a Buddha had not yet arisen, it is said, she, dwelling in the house of the king of Bārāṇasī, having seen a certain Individually Enlightened One who was dependent on the royal family, slightly hunchbacked by nature, making mockery in front of the women who lived with her, showed the appearance of a hunchback by way of mimicking deformities as a game; therefore she was reborn as a hunchback.

But having done what was she born wise? When a Buddha had not yet arisen, it is said, she, dwelling in the house of the king of Bārāṇasī, having seen eight Individually Enlightened Ones turning over and over before taking bowls filled with hot milk-rice from the royal palace, gave eight ivory bangles of her own, saying "Place them here and take." They, having done so, looked at them. She said "Those are relinquished for you alone; take them and go." They went to the Nandamūlaka cave. Even today those bangles are in perfect condition. She, as an outcome of that, was born wise.

Then the five hundred women headed by Sāmāvatī said to her: "Mother, day by day, having gone to the Teacher's presence, having heard the Teaching taught by the Blessed One, teach it to us." She, doing so, in the course of time became a bearer of the Triple Canon. Therefore the Teacher - "This is the foremost, monks, of my female disciples who are very learned among female lay followers, that is to say, Khujjuttarā" - established her in the foremost position. Thus Khujjuttarā, the noble female disciple, established by the Teacher in the foremost position among female lay followers by virtue of being very learned, having attained the analytical knowledges, while the Teacher was dwelling at Kosambī, from time to time having gone to the Teacher's presence, having heard the Teaching, having gone to the inner palace, telling the Teaching as heard to the five hundred noble female disciples headed by Sāmāvatī according to the procedure taught by the Teacher, freeing herself, making known the fact of having heard in the Teacher's presence, set up the introduction: "This was said by the Blessed One, said by the Worthy One, thus have I heard."

But since, having heard face to face from the Blessed One in that very city, it was spoken by her to them on that very day, therefore there is simply no occasion to cite the time and place as "On one occasion the Blessed One was dwelling at Kosambī," because of its being well known. And nuns learned these discourses in her presence. Thus in succession, the introduction set up by her became well known even among the monks. Then the Venerable Ānanda, after the final Nibbāna of the Tathāgata, having sat down in the midst of the company of masters headed by Mahākassapa in the pavilion of the Good Teaching caused to be built by Ajātasattu at the Sattapaṇṇi Cave, reciting the Teaching together, avoiding uncertainty regarding the introduction of these discourses, set up the introduction according to the very procedure established by her.

Some, however, elaborate here in many ways. What use are they? Furthermore, the compilers of the recitation recited together the Teaching and discipline by various methods. For the great elder monks who compiled the Teaching were enlightened ones; they, knowing properly the manner of reciting together the Teaching and discipline, somewhere establishing the introduction by "Thus have I heard" and so on, somewhere by "At that time" and so on, somewhere by way of verse composition, somewhere not establishing any introduction at all, recited together the Teaching and discipline by way of chapter classification and so on. Therein, here they recited together having established the introduction by "This was said" and so on; this word of the Buddha is ninefold by way of discourse, mixed prose and verse, and so on. And just as this is so, so too for all Perfectly Self-awakened Ones. For this has been said: "And they had little discourse, mixed prose and verse" and so on. Therein, for the Itivuttaka factor, nothing else is evident as the sign of its being such, apart from this statement "This was said" etc. "thus have I heard." Therefore the commentary teachers said: "The one hundred and twelve discourses proceeding by the method beginning with 'This was said by the Blessed One' are the Itivuttaka." Therefore it should be understood that the introduction was established by this very method by the compilers of the Teaching who knew the Teacher's intention, or by the noble female disciple, for the purpose of making known the Itivuttaka factor status of these discourses.

But for what purpose is the introduction statement when the compilation of the Teaching and discipline is being made? Should not only the word spoken by the Blessed One be compiled? It is said - For the purpose of accomplishing the endurance, non-decay, and trustworthiness of the teaching. For a teaching established by binding it to time, place, speaker, assembly, and occasion 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 inquiries regarding the place and so on of the Brahmajāla, Mūlapariyāya Sutta, and other discourses, the Treasurer of the Teaching, making the reply to those, spoke the introduction beginning with "Thus have I heard." But here the reason for not taking up the place and time has already been stated.

Furthermore, the introductory 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 a Perfectly Self-awakened One 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 phenomena 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 these anywhere at all for one whose mental corruptions are entirely eliminated in every respect; 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 complete absence of ignorance and craving that are the defilement of the preacher 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 introductory statement, because of the elucidation of the Teaching of the Dhamma through spontaneous discernment suited to the disposition of whatever assembly has arrived at each place. But here it should be connected thus: because of the elucidation of the teaching having accomplished the complete abandoning of sensual desire and hate. Therefore it was said: "The introductory statement is for the purpose of making known the accomplishment of the Teacher." And here, the elucidation of the meaning as stated above by these terms "by the Blessed One, the Worthy One" has already been shown below.

Likewise, the introductory statement is for the purpose of making known the accomplishment 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 statements together with the time, place, preacher, assembly, and occasion. But here it should be connected as: by the preacher, assembly, and occasion. Therefore it was said: "The introductory statement is for the purpose of making known the accomplishment 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 as having been elucidated by these terms "by the Blessed One, the Worthy One" in accordance with the method stated above. This here is merely a brief indication of the purpose of the introductory statement.

The commentary on the origin is completed.

1.

The Book of the Ones

1.

The First Chapter

1.

Commentary on the Greed Discourse

1. Now the occasion has arrived for the explanation of the discourse laid down by the Blessed One by the method beginning with "Monks, abandon one thing." This, however, is the explanation of the meaning. Since, when explained after having examined the laying down of the discourse, it becomes clear, therefore we shall first examine the laying down of the discourse. For there are four layings down of discourses - 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 they do not exceed a fourfold nature by way of the laying down of discourses beginning with one's own disposition. Therein, just as 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 - one's own disposition and another's disposition, one's own disposition and dependent on a question, arising from an occasion and another's disposition, arising from an occasion and dependent on a question - because of the possibility of connection through disposition and connection through questioning; so too, even though a mixed division of arising from an occasion with one's own disposition is possible, since there is no mixing of arising from an occasion with one's own disposition and so on standing before it, a complete method of conditional relations does not obtain. Or, because the remaining layings down that arise are included within those, it should be understood that "four layings down of discourses" was said by way of the root layings down.

Herein this is the meaning of the word - "That which is laid down" is a laying down; the discourse itself is the laying down - thus "discourse-laying down." Or alternatively, 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." 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," by changing the tha-letter to a ṭha-letter; 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.

Furthermore, 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 dependent 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 cause for a discourse teaching, which is free from resolution, interrogation, 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, arising of 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.

Whatever discourses the Blessed One spoke uninvited by others, solely through his own disposition, as follows - the Ākaṅkheyya Sutta, the Tuvaṭṭaka Suttanta, and so on; for those, the laying down is one's own disposition.

But those which, thinking "Indeed, the mental states that ripen liberation have matured in Rāhula; what if I were to train Rāhula further in the elimination of mental corruptions"; thus, having observed the disposition, patience, resolution, and capacity for awakening of others, were spoken by way of another's disposition, as follows - the Discourse on the Exhortation to Rāhula, the Discourse on the Setting in Motion of the Wheel of the Teaching, and so on; for those, the laying down is another's disposition.

But having approached the Blessed One, gods, humans, the four assemblies, and the four castes ask questions in this and that way, beginning with "Factors of enlightenment, factors of enlightenment, venerable sir, it is said; mental hindrances, mental hindrances, it is said"; thus, whatever was spoken by the Blessed One when thus asked - the Bojjhaṅga Saṃyutta and so on - for those, the laying down is dependent on a question.

But those which were spoken dependent on an arisen occasion, as follows - the Dhammadāyāda, the Simile of the Son's Flesh, the Simile of the Log of Wood, and so on; for those, the laying down is arising from an occasion.

Thus, among these four layings down of discourses, the laying down of this discourse is another's disposition. For this was laid down by way of another's disposition. By whose disposition? Of persons who see danger in greed. Some, however, say "one's own disposition."

Therein, in "one thing, monks" and so on, the word "one" (eka) is indeed 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. It is in the sense of foremost in such passages as "unification of mind" and so on. It is in the sense of without companion in such passages as "alone, withdrawn" and so on. It is 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 as in the sense of number.

The word "dhamma" is seen in the senses of the Scriptures, truth, concentration, wisdom, nature, merit, offence, emptiness, what is to be known, intrinsic nature, and so on. For thus indeed, in such passages as "Here a monk learns the Teaching thoroughly" and so on, the meaning is the Scriptures. In such passages as "one who has seen the Teaching" and so on, it means the truths. In such passages as "Those Blessed Ones were of such teachings" and so on, it means concentration. In such passages as "Truth, wisdom, steadfastness, generosity - thus after death one does not grieve" and so on, it means wisdom. In such passages as "For beings subject to birth, monks, such a wish arises" and so on, it means nature. In such passages as "The Teaching indeed protects one who practises the Teaching" and so on, it means merit. In such passages as "One should speak of one of three rules - of expulsion or of entailing initial and subsequent meetings of the Community or of expiation" and so on, it means offence. In such passages as "Now at that time there are mental states" and so on, it means emptiness. In such passages as "All phenomena in every way come into the range of the Buddha, the Blessed One's knowledge-door" and so on, it means what is to be known. In such passages as "Wholesome mental states, unwholesome mental states" and so on, the meaning is intrinsic nature. Here too it means intrinsic nature. Therefore, "one thing" means one thing of the intrinsic nature of defilement - this is the intention. It is one and it is a thing, thus "one thing"; that one thing.

"Monks" - he addresses the monks. But for what purpose does the Blessed One, when teaching the Teaching, address the monks, rather than simply teaching the Teaching? For the purpose of arousing mindfulness. For monks may be seated thinking of other things, or reviewing the Teaching, or attending to their meditation subject. If, without first addressing them, the Teaching were being taught, they are unable to discern "What is the source of this teaching? What is its condition?" But when addressed, having established mindfulness, they are able to discern. Therefore, for the purpose of arousing mindfulness, he addresses them as "Monks." And by that word, accomplished through the connection with qualities such as the habit of begging and so on, making known a livelihood practised by both low and superior people, he effects the suppression of haughtiness and despondency. By this word "Monks," preceded by a glance of the eyes with a gentle heart pervaded by compassion, making them face towards himself, and by that word which indicates the desire to speak, he generates in them the desire to listen. And by that very word, in the sense of vocative address, he also engages them in thorough hearing and attention. For the success of the Dispensation depends on thorough hearing and attention.

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

"Abandon" - here, abandoning is fivefold: abandoning by substitution of opposites, abandoning by suppression, abandoning by eradication, abandoning by subsiding, and abandoning by escape. Therein, whatever abandoning of each particular harm by non-greed and so on of greed and so on, and by insight knowledges beginning with the discernment of mentality-materiality, by being the opposite, just as the light of a lamp is to darkness. That is: By relinquishment, of the stain of greed and so on; by morality, of the immorality of killing living beings and so on; by faith and so on, of faithlessness and so on; by the determination of mentality-materiality, of identity view; by the discernment of conditions, of the views of no cause and wrong cause; by its own later stage, the overcoming of uncertainty, of the state of doubt; by the comprehension of material groups, of the grasping "I" and "mine"; by the determination of the path and the non-path, of the perception of the path in what is not the path; by the seeing of rise, of the annihilationist view; by the seeing of fall, of the eternalist view; by the seeing of danger, of the perception of safety in what is dangerous; by the seeing of danger, of the perception of gratification; by the observation of disenchantment, of the perception of delight; by the knowledge of desire for liberation, of the lack of desire for liberation; by the knowledge of equanimity, of the lack of equanimity; by conformity, of the state of being contrary to the stability of phenomena; by Nibbāna, of the state of being contrary; by change-of-lineage, the abandoning of grasping at the sign of activities - this is called abandoning by substitution of opposites.

But whatever abandoning of those various mental hindrances and other phenomena by concentration, distinguished as access and absorption, through the prevention of their occurrence, just as moss on the surface of water is removed by the blow of a pot - this is called abandoning by suppression. Whatever eradication of the group of mental defilements belonging to the side of origin, stated in the manner beginning with "for the abandoning of wrong views," through the absolute non-occurrence in one's own continuity of one who possesses each respective path, because of the development of the four noble paths - this is called abandoning by eradication. But whatever subsiding of mental defilements at the moment of fruition - this is called abandoning by subsiding. But whatever Nibbāna, from which all the conditioned has been abandoned because of being free from all that is conditioned - this is called abandoning by escape. Thus, among the fivefold abandoning, because the abandoning that produces the state of non-returning is intended, here it should be understood as abandoning by eradication. Therefore "abandon" means give up, eradicate - this is the meaning.

"I" - the Blessed One indicates himself. "Vo" - this word "vo" is seen in the reflexive, accusative, instrumental, genitive, expletive, and dative senses. For thus in such passages as "But do you, Anuruddha, dwell in unity, being joyful" and so on, it has come in the reflexive sense. In such passages as "Go, monks, I dismiss you" and so on, in the accusative sense. In such passages as "You should not dwell near me" and so on, in the instrumental sense. In such passages as "All of yours, Sāriputta, was well spoken" and so on, in the genitive sense. In such passages as "Those of you who are noble ones with pure bodily action" and so on, as an expletive. In such passages as "I will teach you, monks, the exposition on the deep forest" and so on, in the dative sense. Here too it should be seen in the dative sense.

"Surety" means a guarantor. For he, being a representative on behalf of the creditor in relation to the debtor, and on behalf of the debtor in relation to the creditor, is called a "counter-enjoyer" because of the enjoyment reckoned as taking away and so on of what belongs to the creditor - thus he is a surety; a surety is indeed a surety. "For non-returning" means for the purpose of the state of non-returning. For one is a non-returner because of not returning to sensual existence by way of taking up conception in rebirth. Whatever teaching by the achievement of which one is called a non-returner, that fruitful third path is called non-returning. Thus the Blessed One, skilled in taming those amenable to instruction, showed the achievement of the third path in conformity with the disposition of those amenable to instruction, having made it firm by the mere fulfilment of one thing as an easy means, as befits a Perfectly Self-awakened One. For even the mental defilements of different planes, such as the mental fetter of aversion and so on, which are to be destroyed by the third path, do not go beyond the abandoning of sensual lust.

But why here did the Blessed One establish himself in the position of surety? For the purpose of generating enthusiasm in those monks for the attainment of the path of non-returning. For the Blessed One sees: "When I have said 'Monks, abandon one thing; I am your surety for non-returning,' these monks, having certainly abandoned that one thing, are able to attain the third plane, since, when the lord of the Teaching first said 'I am the surety,' with enthusiasm arisen, they will think that one should practise for that purpose." Therefore, for the purpose of generating enthusiasm for non-returning, he established himself in the position of surety for those monks.

In "What one thing?" here "what" is a word of inquiry. And a question is of five kinds - A question for illuminating what has not been seen, a question for comparing what has been seen, a question for cutting off doubt, a question of approval, and a question from the wish to speak. Therein, by nature the characteristic is unknown, unseen, not weighed, not determined, not clear, not made clear; one asks a question for the knowledge of that, for the seeing of that, for the scrutiny of that, for the determination of that, for the purpose of making clear, for the purpose of making manifest - this is a question for illuminating what has not been seen. By nature the characteristic is known, seen, weighed, determined, clear, made clear. He asks a question for the purpose of comparing with other wise persons - this is a question for comparing what has been seen. By nature one has plunged into doubt, plunged into uncertainty, become wavering - "Is it thus indeed, or is it not indeed, what indeed, how indeed?" - he asks a question for the purpose of cutting off doubt. This is a question for cutting off doubt. For the Blessed One asks a question for the purpose of obtaining approval - "What do you think, monks, is matter permanent or impermanent?" and so on - this is a question of approval. The Blessed One asks the monks a question from the wish to speak - "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. What four?" - this is a question from the wish to speak.

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

Now, showing in its own form the meaning asked by that question, he said beginning with "Monks, greed as one thing" etc. Therein, "greed" (lobha) means: they are greedy by means of it, or it itself is greedy, or it is merely the act of being greedy. This has the characteristic of grasping the object, like bird-lime; has the function of clinging, like a piece of meat thrown onto a heated pan; has the manifestation of not relinquishing, like the dye of oil-collyrium; has as its proximate cause the seeing of gratification in phenomena subject to mental fetters; growing in the manner of a river of craving, wherever it has arisen, it should be seen as taking that being and carrying it to the realm of misery alone, like a swift-flowing river to the great ocean. Although this word "greed" is a general term for all greed, here however it should be understood as a term for sensual lust. For that is to be destroyed by the path of non-returning.

"Again, monks" is an address for the purpose of generating regard in those who have turned to face him as recipients of the Teaching. "Abandon" - by this, the full realization through abandoning is prescribed; and that proceeds together with the full realizations through full understanding, realization, and development, not separately - thus the four foundations of the truths, the four functions of right view also, are indeed prescribed. And just as when "abandon greed" is said, the abandoning of hate and so on is also stated in meaning, since they share the same purpose of abandoning; so too when the function of right view regarding the truth of origin - the full realization through abandoning - is stated, the function regarding the truth of origin of the remaining path factors, namely right thought and so on, which are the supporting conditions for that, is also stated in meaning - thus it should be seen that the complete operation of the noble path is spoken of here. By this method, the fact that the operation of the qualities conducive to enlightenment beginning with the establishments of mindfulness and so on is also stated here should be expanded as is appropriate.

But here, "abandon greed" - by this, full understanding by abandoning has been stated. And that has full understanding by judgement as its foundation, and full understanding by judgement has full understanding by knowing as its foundation - thus by their inseparability, all three kinds of full understanding are made known. Thus here it should be seen that the meditation subject of the four truths together with its fruition has been made complete and made manifest. Or alternatively, "abandon greed" - together with its fruition, purification by knowledge and vision has been taught. And that has purification by knowledge and vision of the practice as its support, etc. And has purification of mind and purification of morality as its support - thus by their uninterrupted nature, together with fruition, all seven purifications have been made clear - this should be understood.

Thus, by one who wishes to abandon greed through the accomplishment of the triad of full understanding by this meditative development in the order of purification -

One who is lustful, friend, overcome by lust, with mind consumed, kills living beings, takes what is not given, breaks into houses, carries off plunder, commits robbery, stands in ambush on the highway, goes to another's wife, speaks falsely. That too is only the agitation and vacillation of those good ascetics and brahmins who do not know, do not see, do not experience, who are caught in craving.

Thus, having reviewed the danger of greed by various methods in accordance with such discourse passages and so on, one should proceed to its abandoning.

Furthermore, six factors lead to the abandoning of sensual lust: learning the sign of foulness, pursuit of the development of foulness, guarding the doors of the sense faculties, moderation in eating, good friendship, and suitable talk. For even for one who learns the tenfold sign of foulness, sensual lust is abandoned; also for one engaged in the pursuit of the development of foulness regarding the conscious body by way of the development of mindfulness of the body, and regarding the unconscious foulness by way of the bloated and so on; also for one with doors closed by the fence of mindfulness by way of restraint in the faculties with mind as the sixth; also for one moderate in food, who, when there is an allowance of four or five morsels, drinks water and has the habit of sustaining himself. Therefore he said -

It is also abandoned for one who associates with good friends delighting in the development of the foulness meditation subject; it is also abandoned through suitable talk based on the ten foulnesses while standing, sitting, and so on. Therefore he said -

"There is, monks, the sign of foulness; frequently giving wise attention to it - this is the nutriment for the non-arising of unarisen sensual desire, or for the abandoning of arisen sensual desire."

Thus, one who has proceeded in the preliminary stage to the abandoning of greed reckoned as sensual lust, having aroused zeal in insight, completely eradicates it without remainder by the third path. Therefore it was said: "Monks, abandon greed as one thing; I am your surety for non-returning."

Here one asks: "But what greed is abandoned here - is it past, or future, or present?" And what here - Firstly, past greed could not be abandoned, nor future, because of their non-existence. For what has ceased or what is unarisen is not said to exist, and effort becomes fruitless. Then if present, even so effort is fruitless because of the destruction of its own nature, and path development becomes defiled, or greed would be dissociated from consciousness, and this method is not desired. It is said - Greed that is past, future, or present is not abandoned in the manner stated. Just as here a young tree that has not yet produced fruit - a man might cut it at the root with an axe; in the absence of that tree being cut, whatever fruits would be produced, those, because of the tree being cut, being unborn would not be born - just so, greed that is worthy of arising in the absence of the attainment of the noble path does not arise because of the destruction of its conditions through the attainment of the noble path. For this is called in the commentaries "arisen through having obtained the ground." For the five aggregates that are the object of insight are called the "ground" because of being the place of its arising. Taking it that the ground was obtained by it, it is "arisen through having obtained the ground." This same is also called "arisen through grasping the object," "arisen through not being suppressed," and "arisen through not being uprooted."

"Therein" means in that discourse. "This" means this class of meaning. Now being stated by way of verse composition. "Thus it is said" - but by whom is it said? By the Blessed One himself. For in other such instances, the appended verses are by the compilers of the recitation, but here the verses were spoken by the Blessed One himself, having summarised the meaning already stated, according to the disposition of persons who prefer verses.

Therein, "by which greed beings, being greedy, go to an unfortunate realm" means by greed having the characteristic of grasping the object and from that very same having the function of clinging, being greedy, they are avid and bound in the internal and external sense bases. "Se" is merely a particle. But the grammarians in such instances prefer the insertion of the syllable "se." Likewise, because of being greedy, not having done any good conduct among bodily good conduct and so on, and having accumulated bodily misconduct and so on, living beings who have obtained the name "beings" because of being attached to matter and so on, go and are reborn by way of taking up conception in rebirth in hell, the animal realm, and the sphere of ghosts, which have come to be reckoned as "unfortunate realm" because of being the place of the production of suffering.

"That greed, having perfectly understood, those with insight abandon" means that aforesaid greed, having understood it correctly, without distortion, by cause, by the true method, in these ways - by its intrinsic nature, by its origin, by its passing away, by its gratification, by its danger, by its escape - having known it through the wisdom reckoned as the full understanding of the known and the full understanding of judgement, those with insight who see the five aggregates of clinging beginning with matter in various ways beginning with impermanence, abandon the remaining mental defilements by way of abandoning through eradication by path wisdom preceded by insight wisdom, and do not allow them to arise again in their own continuity. "Having abandoned, they never come again to this world" means thus, having abandoned that greed together with the remaining mental defilements that share the same basis and share the same abandoning by the path of non-returning, afterwards they never come again to this world reckoned as the sensual element by way of taking up conception in rebirth, because of the thorough abandoning of the lower mental fetters. Thus the Blessed One concluded the teaching with the fruition of non-returning.

"This meaning too" means the meaning made clear by this discourse from the end of the introduction up to the conclusion of the verse. The word "too" connects with the meaning of the discourse about to be stated now. The remainder is according to the method already stated. In this discourse, the truth of origin has come in its own form, and the truth of the path by the indication of abandoning. The other pair of truths should be inferred because of being the cause of both of those. In the verse, however, the truths of suffering, origin, and path are known according to their literal expression; the other should be inferred. This same method applies in the discourses beyond this as well.

Of the Paramatthadīpanī, the Commentary on the Khuddakanikāya

The commentary on the First Discourse of the Itivuttaka Commentary is completed.

2.

Commentary on the Hate Discourse

2. "This was said" etc. "hate" is the second discourse. Herein this is the explanation of terms not previously explained. Just as here, so too in the subsequent ones everywhere we shall make only the explanation of previously unexplained terms. Because this discourse was taught having observed the disposition of persons abundant in hate, for the purpose of the appeasement of hate, therefore "Monks, abandon hate as one thing" has come. Therein, "hate" means resentment arising from any one of the nineteen grounds of resentment, together with the impossibility beginning with stumps and thorns, that is, of the eighteen - namely the nine stated in the discourse by the method beginning with "resentment arises thinking 'he has done harm to me'," and the nine established as their opposites beginning with "he did not act for my benefit" - thus making nineteen. For it is called "hate" (dosa) because they become corrupted (dussanti) by means of it, or it itself becomes corrupted, or it is merely the act of becoming corrupted. It has the characteristic of ferocity, like a struck venomous snake; has the function of spreading, like the descent of poison; or has the function of burning its own support, like a forest fire; has the manifestation of hostility, like a foe who has gained an opportunity; has the aforesaid grounds of resentment as its proximate cause; and should be seen as like cattle-urine mixed with poison. "Abandon" means eradicate completely. Therein, these -

"Monks, there are these five removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Monks, towards whatever person resentment should arise, friendliness towards that person should be developed, etc. compassion, etc. equanimity, inattention towards that person should be committed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, the ownership of action should be determined regarding that person - 'This venerable one is the owner of his actions, heir to his actions, etc. he shall be the heir' -

Thus the five removals of resentment have been stated indeed.

"These five, friends, are removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Here, friends, a certain person is of impure bodily conduct but of pure verbal conduct; even towards such a person, friends, resentment should be removed" -

By this method and so on too, five removals of resentment have been stated; having reviewed by whichever method of removal of resentment among them. Furthermore, whoever -

"Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw, whoever would defile his mind on that account, he is not one who follows my teaching" - this is the Teacher's exhortation.

"Monks, these seven things, pleasing to foes and making foes, come upon one prone to wrath, whether woman or man. Which seven? Here, monks, a foe wishes thus for his foe - 'Oh, may this one be ugly!' What is the reason for this? A foe, monks, does not rejoice in his foe's beauty. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, even though he is well-bathed, well-anointed, with hair and beard trimmed, wearing white garments; yet he is ugly, being overcome by wrath. This, monks, is the first thing, pleasing to foes and making foes, that comes upon one prone to wrath, whether woman or man.

"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one sleep in suffering!' etc. 'may this one not have much benefit!' etc. 'may this one not be wealthy!' etc. 'may this one not be glorious!' etc. 'may this one not have friends!' etc. 'upon the body's collapse at death, may this one be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' What is the reason for this? A foe, monks, does not rejoice in his foe's going to a fortunate world. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, etc. is reborn in hell, overcome by wrath.

Thus, by such a method as this and so on, having reviewed the danger in hate and the benefit in the abandoning of hate from the standpoint of the stated opposite, having abandoned hate in the preliminary stage by way of abandoning by substitution of opposites and so on, having aroused zeal in insight, completely eradicate hate altogether by the third path - "abandon" means this is the urging of those monks therein. Therefore it was said: "Monks, abandon hate as one thing." "Being corrupted" means corrupted because of the state of consciousness being defiled by resentment. The remainder here that should be said is by the same method as stated in the commentary on the first discourse.

The commentary on the Second Discourse is completed.

3.

Commentary on the Delusion Discourse

3. In the third, "delusion" means not knowing. For that, by the method of classification beginning with "not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering," even though it has many varieties, they become deluded. Because by means of it one either becomes deluded oneself, or it is merely the act of becoming deluded - thus it is called "delusion." That should be seen as having the characteristic of mental blindness, or the characteristic of not knowing; having the function of non-penetration, or the function of concealing the intrinsic nature of the object; having the manifestation of wrong practice, or the manifestation of darkness; having unwise attention as its proximate cause; and being the root of all unwholesome states. Here too, regarding the term "abandon" -

By the method beginning thus, "whatever mental state is to be produced by defiling mental states beginning with sensual desire, all that in meaning is rooted in delusion" - and having reviewed the danger in delusion and the benefit in the abandoning of delusion from its opposite, abandoning delusion in the preliminary stage by way of substitution of opposites and so on in the same sequence as the abandoning of sensual desire and so on, the meaning should be seen as: abandon by way of eradication through the third path the delusion that shares the same purpose as the aforesaid greed and hate. For the delusion intended here is indeed that which is to be destroyed by the path of non-returning. "Being deluded" means completely deluded regarding one's own welfare and harm in the distinctions of wholesome and unwholesome, blameworthy and blameless, and so on. The remainder is according to the method already stated.

The commentary on the Third Discourse is completed.

4.

Commentary on the Wrath Discourse

4. In the fourth, "wrath" means hate. For hate itself is thus spoken of by the synonym of wrath, according to the disposition of persons who awaken through that term. Therefore the meaning here should be understood according to the method stated in the second discourse. Furthermore, this distinction too should be understood: wrath has the characteristic of being angry, the function of producing resentment, the manifestation of the state of hostility of consciousness, and should be seen as the state of putridness of the mind.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Contempt Discourse

5. In the fifth, "contempt" means the disparaging of others' virtues. For even though one who, having taken up excrement, strikes another, smears one's own hand first of all, nevertheless, because it is to be set going with the intention of disparaging others' virtues, it is called "disparaging of others' virtues." For thus, just like a water-cloth, it smears, wipes off, and destroys the water on the body of one who has bathed - it smears, wipes off, and destroys the virtues of others; or it is called contempt because of the wasting and ruining of even great deeds done by others. It has the characteristic of disparaging others' virtues, the function of destroying them, and the manifestation of concealing them. In meaning, however, it should be seen as an arising of consciousness accompanied by displeasure, occurring in the manner of disparaging others' virtues. "Abandon" means having reviewed the fault of the aforementioned variety in hate, and the danger stated in the method regarding hate, and the benefit in its abandoning, abandoning in the preliminary stage by way of substitution of opposites and so on, having aroused zeal in insight, completely eradicate without remainder by the third path - this is the meaning. "Being contemptuous" means those who have disparaged, those whose virtues of others have been disparaged, those who disparage the virtues of others, and thereby those whose own virtues too have been ruined - this is the meaning. The remainder is according to the method already stated.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Conceit Discourse

6. In the sixth, "conceit" means the elevation of the mind founded on birth and so on. For indeed they imagine by means of it in the manner beginning with "I am superior," or one oneself imagines, or it is the act of honouring, or it is self-exaltation - thus it is called conceit. This is threefold: the conceit "I am superior," the conceit "I am equal," the conceit "I am inferior." Again, the conceit "I am superior" towards a superior, equal towards a superior, inferior towards a superior; Superior towards an equal, equal towards an equal, inferior towards an equal; Superior towards an inferior, equal towards an inferior, the conceit "I am inferior" towards an inferior - thus even as ninefold, it has the characteristic of elevation, the function of I-making, or the function of self-exaltation, the manifestation of the swollen state, or the manifestation of vainglory, and has as its proximate cause greed dissociated from wrong view - it should be seen as like madness. "Abandon" means having reviewed the danger of such varieties as its being the cause of self-praise and disparagement of others, its being the reason for non-performance of paying respect, salutation with joined palms, doing the proper duties and so on towards those worthy of respect, and its being the cause of falling into negligence through the vanity of birth, the vanity of manhood and so on, and having reviewed the benefit of freedom from arrogance as its opposite, having established a humble attitude among one's fellows in the holy life, like an outcast who has arrived at a royal assembly, abandoning it in the preliminary stage by way of substitution of opposites and so on, having developed insight, eradicate it by the path of non-returning - this is the meaning. For the conceit intended here is indeed that which is to be destroyed by the path of non-returning. "Being intoxicated" means intoxicated by conceit, which has become the cause of falling into negligence through the vanity of birth, the vanity of manhood and so on, exalting themselves and going about. The remainder is according to the method already stated.

However, in these six discourses in succession, or in the verses, the teaching was concluded having led to the fruition of non-returning. Therein, these - Aviha, Atappa, Sudassā, Sudassī, Akaniṭṭha - are five non-returners by way of the becoming of rebirth; among them, those reborn in the Aviha realm are called Aviha. They are fivefold: attainer of final nibbāna in the interval, attainer of final nibbāna after the interval, attainer of final nibbāna without exertion, attainer of final nibbāna through exertion, and upstream-goer heading toward the Akaniṭṭha realm; likewise the Atappa, Sudassā, and Sudassī. But in the Akaniṭṭha realm, the upstream-goer heading toward the Akaniṭṭha realm falls away. Therein, whoever, having arisen in the Aviha realm and so on, without passing beyond the middle of the life span, attains final nibbāna through the final extinguishment of the mental defilements by the attainment of arahantship, he is called an attainer of final nibbāna in the interval. But whoever, in the Aviha realm and so on, having passed beyond the middle of the life span, which is divided into five hundred cosmic cycles and so on from the beginning, attains final nibbāna, he is called an attainer of final nibbāna after the interval. Whoever, without exertion, without making excessive effort, with little suffering, without difficulty, attains final nibbāna, he is called an attainer of final nibbāna without exertion. But whoever, through exertion, having made excessive effort, with suffering, with trouble, with difficulty, attains final nibbāna, he is called an attainer of final nibbāna through exertion. But the other, because of being carried upward in the Aviha realm and so on, his stream of craving is upward, or the stream of the round of rebirths, or indeed the stream of the path is upward - thus he is an upstream-goer. Having arisen in the Aviha realm and so on, being unable to attain arahantship, having stayed in each place as long as life lasts, he goes to the Akaniṭṭha realm by way of taking up conception in rebirth - thus he is heading toward the Akaniṭṭha realm.

And here a set of four should be known: an upstream-goer heading toward the Akaniṭṭha realm, an upstream-goer not heading toward the Akaniṭṭha realm, not an upstream-goer but heading toward the Akaniṭṭha realm, and neither an upstream-goer nor heading toward the Akaniṭṭha realm. How? Whoever, beginning from Aviha, having passed through the four heavenly worlds, having gone to Akaniṭṭha, attains final nibbāna, he is called an upstream-goer heading toward the Akaniṭṭha realm. But whoever, having passed through the three heavenly worlds below, having stayed in the Sudassī heavenly world, attains final nibbāna, he is called an upstream-goer not heading toward the Akaniṭṭha realm. Whoever, from here, having gone directly to Akaniṭṭha, attains final nibbāna, he is called not an upstream-goer but heading toward the Akaniṭṭha realm. But whoever, in the four heavenly worlds below, attains final nibbāna in each of those very places, he is called neither an upstream-goer nor heading toward the Akaniṭṭha realm.

Therein, having arisen in the Aviha realm, one who attains final nibbāna beyond one hundred cosmic cycles, one who attains final nibbāna at the end of two hundred cosmic cycles, and one who attains final nibbāna before reaching five hundred cosmic cycles - these are the three attainers of final nibbāna in the interval. For this has been said: "Either immediately after being reborn, or without having reached the middle." For by the word "or," even one who has just reached it is also included. Thus there are three attainers of final nibbāna in the interval, one attainer of final nibbāna after the interval, and one upstream-goer. Among them, as attainers of final nibbāna without exertion there are five, and as attainers of final nibbāna through exertion there are five - thus there are ten. Likewise in the Atappa, Sudassā, and Sudassī realms - thus four decads make forty. But in the Akaniṭṭha realm, because of the absence of the upstream-goer, three attainers of final nibbāna in the interval and one attainer of final nibbāna after the interval - thus four attainers of final nibbāna without exertion and four attainers of final nibbāna through exertion make eight. Thus these are forty-eight non-returners. It should be seen that all of them are taken in these discourses by the general statement without distinction.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Full Understanding of All Discourse

7. In the seventh, "all" means without remainder. For this word "all" denotes without remainder. It indicates the completeness of whatever it is connected with; as in "all matter, all feeling, among all phenomena included in identity." But this word "all" is twofold by having a partial and an all-embracing domain. Thus it is seen applied in four domains: the all of all, the partial all, the sense base all, and the identity all. Therein, in such passages as "all phenomena in every way come into the range of the Buddha, the Blessed One's knowledge-door," it occurs in the all of all. In such passages as "All of yours, Sāriputta, was well spoken by method," in the partial all. "I will teach you, monks, the all: the eye and forms, etc. And mind and mental objects" - here, in the sense base all. In such passages as "I will teach you, monks, the exposition on the root of all phenomena," in the identity all. Therein, that occurring in the all of all has an all-embracing domain; that occurring in the other three has a partial domain. But here it should be understood in the identity all. For here the three-plane phenomena that are the objects of insight are taken as "all" without remainder.

"Not directly knowing" means not directly knowing all phenomena to be directly known according to their undistorted intrinsic nature by such methods as "these mental states are wholesome, these are unwholesome, these are blameworthy, these are blameless" and by such methods as "these are the five aggregates, these are the twelve sense bases, these are the eighteen elements, this is the noble truth of suffering, this is the noble truth of the origin of suffering" - not directly knowing, not knowing with most excellent knowledge. "Not fully understanding" means not fully understanding. For whoever fully understands the entire collection of three-plane phenomena, he fully understands with three full understandings - full understanding as the known, full understanding as judgement, full understanding as abandoning. Therein, what is full understanding as the known? All three-plane mentality-materiality - "This is matter, this much is matter, there is no more beyond this. This is mentality, this much is mentality, there is no more beyond this" - one defines matter classified as primary elements, sensitive matter, and so on, and mentality classified as contact and so on, by way of characteristic, function, manifestation, and proximate cause. And one comprehends its conditions beginning with ignorance. This is full understanding as the known. What is full understanding as judgement? Having thus made it known, one judges that all as impermanent, as suffering, as a disease, and so on, in forty-two ways. This is full understanding as judgement. What is full understanding as abandoning? Having thus judged, one abandons desire and lust for the all by the highest path. This is full understanding as abandoning.

The purification of view and the purification by overcoming uncertainty are also full understanding by knowing. The purification of knowledge and vision of what is the path and what is not the path, or the wisdom from the exploration of material groups and so on up to the end of conformity, is full understanding as judgement. Abandoning by the noble path is full understanding by abandoning. Whoever fully understands the all, he fully understands with these three full understandings. But here, because dispassion and abandoning have been taken separately by way of rejecting, the full knowing should be understood by way of full understanding by knowing and full understanding as judgement. But whoever does not thus fully understand, with reference to him it was said "not fully understanding."

Therein, "not becoming dispassionate towards the mind" means not making one's own continuity of consciousness dispassionate regarding that directly knowable distinction that is to be fully understood, not becoming detached; The meaning is: not arousing the observation of dispassion such that lust does not arise there. "Not abandoning" means not abandoning without remainder the round of mental defilements that is fit to be abandoned there, by path wisdom together with insight wisdom. And just as this is so, directly knowing and so on too should be understood by way of the combined path. For in the preliminary stage, by way of different consciousnesses, having accomplished directly knowing and so on gradually through the full understandings of the known, of judgement, and of abandoning, at the time of the path, in a single moment alone, by way of function, just one knowledge proceeds, accomplishing all that. "Incapable of the destruction of suffering" means not capable of Nibbāna, of the annihilation of the entire suffering of the round of rebirths; the meaning is not adequate, not able.

In "but the all," the word "ca" is in the sense of contrast, and the word "kho" is in the sense of emphasis. By both of those, he explains the distinction obtainable from directly knowing and so on, and the definite cause of the destruction of suffering. Regarding directly knowing and so on, what should be said has already been said. But there it was stated by way of rejecting; here it should be understood by way of prescribing. This alone is the distinction. Furthermore, "directly knows" means having become one who directly knows the all of identity reckoned as the pentad of aggregates of clinging, by way of directing knowledge towards it in terms of its own nature and conditions, and fully understanding it by way of comprehending the mode of non-existence and so on, being delimited by the characteristics of impermanence and so on. "Becomes dispassionate towards" means through the comprehension of impermanence and so on properly, by the power of the arisen knowledges of fear, danger, disenchantment, and so on, making one's own mind dispassionate, not producing even the slightest lust there. "Abandons" means abandoning and eradicating the round of mental defilements belonging to the side of origination, by path wisdom together with insight meditation leading to emergence. "Capable of the destruction of suffering" means thus, through the abandoning of the stain of mental defilements alone, because of the utter elimination of the entire round of action, he is capable of the annihilation of the round of results without remainder, or of the Nibbāna element without residue of clinging which is the utter elimination of the entire suffering of the round of rebirths - he is certainly capable of attaining this. Thus the meaning here should be understood.

"Whoever, having known the all in every way" means whoever, engaged in exertion, one who has begun insight, the all, the entire collection of phenomena of the three planes of existence, in every way, by every aspect, by the classification of aggregates and so on beginning with wholesome, and by the classification of oppression and so on beginning with suffering. Or alternatively, "in every way" means having known from every aspect - from the characteristics beginning with hardness, touching, and so on, and from impermanence and so on - in all modes, and having penetrated with path knowledge preceded by insight, or because of knowing by insight knowledge itself. "Does not find pleasure in all things" means does not find pleasure in all the phenomena of identity divided into many kinds by way of the past and so on; does not generate lust through the attainment of the noble path. By this, showing the absence of the grasping of craving in him, because that is the cause, he also shows the absence of this triad of wrong grasping - "this is mine, this I am, this is my self" - which are the graspings of wrong view and conceit. In "sa ve," "sa" is merely a particle. "Ve" is an indeclinable particle in the sense of "clearly" or "definitely." "Through full understanding of all" means because of fully knowing the all, because of fully knowing the aforesaid all by way of full realisation. "He" means the aforesaid practitioner of meditation, or indeed a noble one. "Has overcome all suffering" means he overcame, surpassed all the suffering of the round of rebirths; the meaning is transcended.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Full Understanding of Conceit Discourse

8. In the eighth, there is nothing not already explained; only the teaching proceeded by way of conceit. In the verses, however, "this generation is possessed by conceit" - these beings who have obtained the name "generation" because they are born through action and mental defilements, are possessed by, endowed with, conceit having the characteristic of imagining. "Bound by the knot of conceit, delighted in existence" means bound by conceit, connected by the mental fetter of conceit, even in individual existences such as worms, insects, moths and so on. Because of that very same I-making that has been fostered for a long time, due to the abundance of clinging to activities as "this is mine," and therein due to the power of the illusions of permanence, happiness, self and so on, they are delighted in existences of sensual pleasure and so on. "Not fully understanding conceit" means not fully understanding conceit with the three full understandings. Or not overcoming by the knowledge of the path of arahantship; some read "not having fully understood conceit." "They are ones who come to renewed existence" means again in the future to the becoming of rebirth. Or because of becoming again and again, they are goers, approachers to the round of rebirths reckoned as renewed existence by way of turning again and again; the meaning is they are not released from existence. "But those who, having abandoned conceit, are liberated in the extinction of conceit" means but those who, having abandoned conceit altogether by the path of arahantship, are liberated, well freed, through the liberation from all mental defilements that is co-existent with the fruition of arahantship or Nibbāna, which is the absolute extinction of conceit. "They, overcoming the knot of conceit, have overcome all suffering" means those Worthy Ones whose fetters of existence are completely destroyed, having overcome altogether the mental knot of conceit, the mental fetter of conceit, by eradication-abandoning, and standing firm, they have surpassed the suffering of the round of rebirths without remainder - this is the meaning. Thus in this seventh discourse too, arahantship was spoken of.

The commentary on the Eighth Discourse is completed.

9-10.

Commentary on the Pair of Discourses on the Full Understanding of Greed and Hate

9-10. In the ninth and tenth, there is nothing not already explained. It should be seen that they were taught thus by way of the beauty of instruction, or according to the disposition of those persons accessible to instruction who awaken in such a way.

The commentary on the Ninth and Tenth Discourses is completed.

The commentary on the first chapter is concluded.

2.

The Second Chapter

1-3.

Commentary on the Discourses Beginning with the Full Understanding of Delusion

11-13. In the second chapter too, the first three discourses are in the manner already stated, and likewise the reason for the teaching has also been stated.

4.

Commentary on the Discourse on the Mental Hindrance of Ignorance

14. In the fourth - In "I do not, monks" and so on, the syllable "na" has the meaning of negation. "I" - the Blessed One indicates himself. "Another" means other than the mental hindrance of ignorance that is now to be spoken of. "Even a single mental hindrance" means even a single mental hindrance phenomenon. "I perceive" - there are two ways of regarding - the regarding by wrong view and the regarding by knowledge. Therein, that which has come by the method beginning with "regards matter as self" is called the regarding by wrong view. But that which has come by the method beginning with "regards as impermanent, not as permanent" is called the regarding by knowledge. Here too, the regarding by knowledge alone is intended. And the connection of the term "I perceive" is with the negative particle. This is what is meant - "I, monks, even while surveying all phenomena like a myrobalan fruit in the hand with the all-seeing eye reckoned as omniscient knowledge, do not perceive any other single mental hindrance."

"By which mental hindrance hindered, this generation transmigrates and wanders through the round of rebirths for a long time" means by which mental hindrance, because of its nature as a hindrance, not allowing, concealing, and enveloping so as not to know, see, and penetrate the intrinsic nature of phenomena, by that very darkness, hindered beings in the beginningless round of rebirths, through immeasurable cosmic cycles, by way of successive rebirths in great and small existences and so on, run about in every direction and wander through the round of rebirths. Or, transmigrating is by way of passing from one object to another; wandering through the round of rebirths is by way of passing from one existence to another. Or, transmigrating is by way of the powerful state of mental defilements; wandering through the round of rebirths is by way of their weak state. Or, transmigrating is within a single birth by way of momentary death; wandering through the round of rebirths is through many births by way of conventional death. Or, transmigrating is by way of consciousness - for "his mind runs about" was said; wandering through the round of rebirths is by way of action. Thus the distinction between transmigrating and wandering through the round of rebirths should be understood.

"Yathayidan" means "just as this." The syllable "ya" serves as a word-connector; the shortening is by way of euphonic conjunction. "The mental hindrance of ignorance" - here, in the sense of being inappropriate to fulfil, bodily misconduct and so on is called what should not be found, the meaning being what should not be obtained. It finds that which should not be found - thus it is ignorance. Conversely, bodily good conduct and so on is called what should be found; it does not find that which should be found - thus it is ignorance. It makes unknown the meaning of heap of the aggregates, the meaning of sense base of the sense bases, the meaning of emptiness of the elements, the meaning of authority of the faculties, the meaning of actuality of the truths, and the fourfold meaning of suffering and so on stated by way of oppression and so on - thus too it is ignorance. Or, it causes beings to rush in the round of rebirths which is without end - thus it is ignorance; or, in the ultimate sense, it rushes towards and proceeds regarding women, men, and so on which do not exist, and does not rush towards, does not proceed regarding aggregates and so on which do exist - thus it is ignorance. Furthermore, ignorance is also because of concealing the sense-bases and objects of eye-consciousness and so on, and the phenomena of dependent origination and the dependently arisen. Ignorance itself is the mental hindrance - thus "the mental hindrance of ignorance."

"For, monks, hindered by the mental hindrance of ignorance, this generation transmigrates and wanders through the round of rebirths for a long time" - this was stated for the purpose of strengthening the former statement itself. Or the former - "as does, monks, the mental hindrance of ignorance" was stated thus by way of showing a simile; this by way of showing the power of the mental hindrance. But why here was ignorance alone spoken of thus, and not other phenomena? Because of being the special condition for sensual desire and so on through concealing the danger. For thus sensual desire and so on operate in objects whose danger has been concealed by it.

"There is no other" - this verse beginning thus was spoken for the purpose of summarising the meaning both stated and unstated. Therein, "hindered" means obstructed, enveloped, concealed - this is the meaning. "Day and night" means by day and by night, what is meant is "at all times." "As hindered by delusion" means in whatever manner, hindered and concealed by delusion reckoned as the mental hindrance of ignorance, this generation, not knowing even what is easily cognizable, wanders in the round of rebirths - there is no other single phenomenon nor single mental hindrance of such a nature. This is how it should be connected. "But those who, having abandoned delusion, have shattered the mass of darkness" means but those noble disciples who, in the preliminary stage, by way of abandoning through substitution of opposites and so on, or having abandoned by the lower paths the delusion to be slain by each respective path, by the highest path, with diamond-like knowledge, shattered the heap of darkness reckoned as delusion itself, eradicated it completely without remainder. "They do not wander through the round of rebirths again" means those Worthy Ones -

In the round of rebirths thus described, they do not wander through the round of rebirths, do not roam about. Why? "The cause for them is not found" - because the cause, the root reason for the round of rebirths, is ignorance, and that is not found in them, does not exist altogether, because it has been eradicated.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Discourse on the Mental Fetter of Craving

15. In the fifth, that which exists in whomever, it fetters that person with sufferings, or action with results, or in existences, modes of generation, destinations, stations of consciousness, and abodes of beings with other existences and so on - thus it is a "mental fetter." It is "craving" (taṇhā) in the sense of craving (taṇhāyana); one trembles oneself, is terrified, or they tremble by means of it - thus it is "craving" (taṇhā). "Fettered" means bound in the objects of adherence such as the eye and so on. The remainder is according to the method already stated. Certainly, here, although the state of being a mental fetter exists for ignorance too, and the state of being a mental hindrance exists for craving too, nevertheless, for the purpose of showing this distinction - that craving fetters beings to existences whose dangers are concealed by ignorance - in the preceding discourse ignorance was stated as a mental hindrance, and here craving was stated as a mental fetter only. And furthermore, for the purpose of showing the predominance of the mental hindrance and the mental fetter. For just as by way of being a mental hindrance, ignorance is the chief and forerunner of defiling mental states, so by way of being a mental fetter, craving is theirs - to show this state of dependent predominance, in the pair of discourses these mental states were thus stated. Furthermore, ignorance is called a "mental hindrance" because it specifically obstructs the happiness of Nibbāna, and craving is called a "mental fetter" because it fetters beings with the suffering of the round of rebirths.

Or the two were stated in two ways because of creating obstacles to seeing and going, or because of being opposed to true knowledge and conduct. For ignorance, being the direct opposite of true knowledge, is specifically an obstacle-maker to the seeing of Nibbāna and to undistorted seeing, and craving, being the direct opposite of the qualities of conduct, is an obstacle-maker to going, to right practice. Thus this ignorant worldling, hindered by ignorance, made blind, enveloped by craving, bound, like a blind man who is bound, does not pass beyond the great wilderness, the wilderness of the round of rebirths. The two were also stated in two ways for the purpose of showing the dual cause of the arising of harm. For a person gone to ignorance, through his foolishness, neglects his welfare and does harm to himself, like an unskilled sick person through unsuitable action. Even though knowing, a fool through his foolishness neglects his welfare and does harm, like a sick person who resorts to what is unsuitable though knowing. The Discourse on the Simile of the Monkey-Lime is the proof of this meaning.

The two were also stated in two ways here for the purpose of showing the root cause of dependent origination. For specifically, because of the powerful nature of confusion, the past period of time is the field of ignorance; because of the powerful nature of longing, the future period of time is the field of craving. For thus the foolish person, abounding in confusion, grieves over the past; for him, all should be understood as "with ignorance as condition, activities." One abounding in longing prattles about the future; for him, all should be understood beginning with "with craving as condition, clinging." By that very fact, it should be understood that their root causality has been shown in order, by bringing in the past end and by connecting with the future end.

In the verses, "with craving as companion" means having craving as a friend. For craving, like the perception of water in a mirage in a waterless wilderness, performing the function of a friend by way of showing gratification to a being overcome by thirst, overcome even by suffering without remedy, making him not grow weary of existences and so on, causes him to wander about. Therefore craving is called a person's "companion." But are not other mental defilements and so on also conditions for the production of existence? This is true, but they are not a distinctive condition in the way that craving is. For thus it is a distinctive condition for the production of existence through unwholesome states without wholesome ones, and through fine-material-sphere and other wholesome states without sensual-sphere and other wholesome ones, which is why it is called the truth of origin. "The state here and the state elsewhere" means the state here and the state elsewhere is the state-here-and-state-elsewhere. That exists for this - thus the state-here-and-state-elsewhere is the round of rebirths. Therein, the state here is human existence, the state elsewhere is the remaining abodes of beings. Or the state here is the present individual existence of those various beings, the state elsewhere is the future individual existence. Or another individual existence of such a form is the state here, one not of such a form is the state elsewhere. That state-here-and-state-elsewhere, the round of rebirths, the succession of aggregates, elements, and sense bases, he does not pass beyond, does not transcend.

"Having known this danger, craving as the origin of suffering" means having known as a danger this craving, which is the origin, the arising, of the entire suffering of the round of rebirths; this is the meaning. Or alternatively, "having known this danger" means having known this aforesaid danger, the fault, of not passing beyond the round of rebirths. "Craving as the origin of suffering" means having known craving as the chief cause of the suffering of the round of rebirths in the manner stated. "Free from craving, without grasping, a mindful monk should wander forth" means thus fully understanding with the three full understandings, having developed insight, removing craving by the succession of paths, by the highest path altogether free from craving, with craving gone; precisely because of that, through the absence of any among the four kinds of clinging, without grasping because of the absence in the future of grasping reckoned as conception in rebirth; mindful through the attainment of the fullness of mindfulness, through having been made mindful everywhere, a monk whose mental defilements are broken should wander forth, should live; or should depart from the occurrence of activities through the extinguishment of the aggregates; this is the meaning.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the First Discourse on the Learner

16. In the sixth, "of a learner" - here, in what sense is one a learner? One is a learner because of the attainment of trainee states. For this was said:

"In what respect, venerable sir, is one a learner?" "Here, monk, one is endowed with the right view of a trainee, etc. one is endowed with the right concentration of a trainee. To this extent, monk, is one a trainee."

Furthermore, "he trains" - thus a learner. And this too was said -

"'He trains', monk, therefore he is called a trainee. And what does he train in? He trains in higher morality, he trains in higher consciousness, he trains in higher wisdom. 'He trains', monk, therefore he is called a trainee."

Even a good worldling who is one who fulfils the conforming practice, accomplished in morality, with guarded doors in the sense faculties, knowing moderation in food, devoted to the pursuit of wakefulness, in the first and last watches of the night devoted to the pursuit of development of the qualities conducive to enlightenment, dwells - "Today or tomorrow I shall attain one or another fruit of asceticism" - he too is called a trainee because he trains. In this meaning, not only one who penetrates is intended as a learner, but also a good worldling. "One by whom the goal has not been attained" - thus "one who has not attained his goal." "Goal" - in "The snare that moves through the sky, that which prowls connected with the mind" - here lust is said to be "goal." In "Consciousness, mind, mental state" - here it means consciousness. In "A trainee who has not attained his goal, should he die while renowned among people" - here it means arahantship. Here too, arahantship alone is intended. Therefore it means "of one who has not attained arahantship."

"Unsurpassed" means foremost; the meaning is incomparable. "Freedom from bondage" means secure from the four mental bonds, untroubled; arahantship itself is intended. "For one aspiring" - there are two kinds of aspiration: aspiration due to craving, and aspiration due to wholesome desire. "For one who is desiring there are mutterings, and trembling too regarding what is imagined" - here it is aspiration due to craving.

Here it is the aspiration of the desire to act, of wholesome desire; this very one is intended here. Therefore "for one aspiring" means the meaning is: of one wishing to go to that freedom from bondage, slanting towards that, sloping towards that, inclining towards that. "Dwells" means of one who cuts off the suffering of one posture with another posture and carries on the individual existence without letting it fall. Or alternatively, the meaning here should be seen by the method of the analytical explanation beginning with "resolving 'all activities are impermanent,' he dwells with faith." "Internal" means existing internally, in what is reckoned as one's own internal - thus internal. "Factor" means reason. "Thus having done" means having done in this way. "I do not perceive any other single factor" - here this is the meaning in brief: Monks, taking as a reason that which has arisen internally in one's own continuity, I do not perceive any other single reason that is thus very helpful, as this, wise attention - that is, skilful attention, path-attention, attention regarding the impermanent and so on by the method of impermanence and so on, or in conformity with impermanence, the adverting of consciousness, the turning towards, reflective attention, attentiveness - this is attention. This is wise attention.

Now, to show the power of wise attention, it was said: "A monk wisely attending, monks, abandons the unwholesome, develops the wholesome." Therein, "wisely attending" means engaging wise attention regarding the four noble truths thus: "This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the practice leading to the cessation of suffering."

Herein, this is the explanation of the meaning - Although this discourse has come without distinction by way of a learner, we shall speak of the meditation subject only in brief by way of what is common to the four paths. Whatever practitioner of meditation who practises the meditation subject of the four truths - "the aggregates of the three planes, which are the domain of craving, are suffering; craving is the origin; the non-continuance of both is cessation; the path is what leads to cessation" - thus, having previously learnt the meditation subject of the four truths in the presence of a teacher. He, at a later time, having ascended the path of insight, attends wisely to the aggregates of the three planes as "This is suffering," and by means of the method he collects together and sees with insight. For here insight is stated under the heading of attention. But whatever craving belonging to a former existence that gave rise to that suffering, he attends wisely: "This is the origin of suffering." But since this suffering and this origin, having reached this state, cease and do not proceed, therefore that which is called Nibbāna, he attends wisely: "This is the cessation of suffering." He attends wisely to the eightfold path that leads to cessation as "This is the practice leading to the cessation of suffering," and by means of the method he collects together and sees with insight.

Therein this is the means - Adherence exists in the aggregates, not in the end of the round of rebirths; therefore this is the meaning - By the method beginning with "In this body the solid element, the liquid element," having comprehended the four primary elements and, following that, the derivative materiality, one defines: "This is the aggregate of materiality." For one thus defining that, one defines the consciousness and mental factor phenomena arisen taking that as object as "These are the four immaterial aggregates." Then one defines: "These five aggregates are suffering." But those, in brief, are two portions: mentality and materiality. And this mentality-materiality arises with cause and with condition; its cause is that beginning with ignorance and craving for existence, its condition is that beginning with nutriment - thus one defines the causes and conditions. He, having defined the actual individual characteristic of those conditions and the conditionally arisen phenomena, applies the characteristic of impermanence thus: "These phenomena, not having been, come to be; having been, they cease; therefore they are impermanent"; applies the characteristic of suffering thus: "They are suffering because of being oppressed by rise and fall"; applies the characteristic of non-self thus: "They are non-self because of not being subject to control."

Thus, having applied the three characteristics and seeing with insight, upon the arising of the knowledge of rise and fall, having defined the impurities of insight such as light and so on that have arisen as "non-path," and the knowledge of rise and fall itself as "the preliminary path that is the means to the noble path" - having thus defined the path and the non-path - again producing the knowledge of rise and fall and in succession the knowledge of dissolution and so on, one attains the path of stream-entry and so on. At that moment, one penetrates the four truths by a single penetration and fully realises them by a single full realization. Therein, penetrating suffering through the penetration of full understanding, penetrating the origin through the penetration of abandoning, one abandons all the unwholesome; penetrating cessation through the penetration of realization, penetrating the path through the penetration of development, one develops all the wholesome. For the noble path is directly wholesome in the sense of shaking off what is contemptible and so on, and when it is developed, all wholesome, blameless factors pertaining to enlightenment go to fulfilment through development. Thus, wisely attending, one abandons the unwholesome and develops the wholesome. For thus it has been said - "He attends wisely: 'This is suffering'; he attends wisely: 'This is the origin of suffering'" and so on. Furthermore it was said: "For a monk accomplished in wise attention, monks, this is to be expected - he will develop the noble eightfold path, he will cultivate the noble eightfold path."

"Wise attention" - this is the meaning in brief of the verse - He trains, training rules exist for him, or he is one whose habit is training - thus a learner. He sees danger in the round of rebirths - thus a monk. For that monk who is a learner, for the attainment, for the achievement of the highest goal, arahantship, as wise attention is, thus of great service, very helpful - there is no other phenomenon whatsoever. Why? Because, having put wise attention by means of the method to the fore, striving, striving by way of the fourfold right striving, one may reach the elimination of suffering, may reach and attain the utter elimination, the final goal, Nibbāna, of the suffering of the round of rebirths with its defilement; therefore wise attention is of great service.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Second Discourse on the Learner

17. In the seventh, "external" means existing outside one's own internal continuity. "Good friendship" means one for whom there is a friend accomplished in virtues beginning with morality, a destroyer of misery, a provider of welfare, helpful in every way - that person is a good friend; the state of that is good friendship. Therein, this good friend is by nature 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 thereby he does not abandon the seeking of welfare and happiness for beings, which is the cause of perfect enlightenment; through the accomplishment of morality he is dear to fellow monks in the holy life, 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 concerning aggregates, sense bases, 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 in the practice of welfare for himself and others; through the accomplishment of mindfulness he is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago; through the accomplishment of concentration he is undistracted, concentrated, with fully focused mind; through the accomplishment of wisdom he understands without distortion. He, searching with mindfulness for the courses of wholesome and unwholesome mental states, having known with wisdom the welfare and happiness of beings as they really are, having become with concentration one with an unagitated mind therein, with energy prevents beings from harm and urges them towards what is exclusively beneficial. Therefore he said -

"A monk with good friends, monks, abandons the unwholesome, develops the wholesome" means a person who is a good friend, in dependence on a good friend, gives rise to the knowledge of the ownership of actions, makes arisen faith prosper, one in whom faith has arisen approaches, having approached he hears the Teaching. Having heard that Teaching, he gains faith in the Tathāgata; with that acquisition of faith, having abandoned the household life, he follows the going forth, he accomplishes the fourfold purification morality, he practises having undertaken the austere practices according to his strength, he becomes an obtainer of the ten subjects of talk, he dwells putting forth strenuous energy, mindful, fully aware, in the first and last watches of the night devoted to the pursuit of development of the qualities conducive to enlightenment; before long, having aroused zeal in insight, through the attainment of the noble path he completely eradicates all the unwholesome, and he increases all the wholesome, going towards fulfilment through development. For this was said:

"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - that he will be virtuous, he will dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he will train in them.

"For a monk with good friends, etc. good associates, that whatever talk is conducive to effacement, suitable for opening the mind, leading exclusively to disenchantment, etc. to Nibbāna. That is: talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, etc. talk about knowledge and vision of liberation. Of such talk he will be one who obtains at will, obtains without difficulty, obtains without trouble.

"For a monk with good friends, etc. good associates, that he will dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states.

"For a monk with good friends, etc. good associates, that he will be wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering."

Thus, good friendship should be understood as the cause for release from the entire suffering of the round of rebirths. Therefore he said -

"Because, Ānanda, having come to me as a good friend, beings subject to birth are released from birth, beings subject to ageing are released from ageing" and so on.

Therefore it was said - "A monk with good friends, monks, abandons the unwholesome, develops the wholesome."

In the verse, "deferential" means with deference reckoned as compliance, thus deferential; the meaning is one who accepts the exhortation of a good friend upon his head, compliant. Or alternatively, because he seeks to establish others in welfare and happiness, he is a "patissa" - a giver of exhortation. One who conducts himself with that giver of exhortation through the connection of respect and esteem is "deferential" - one who abounds in respectful consideration towards those worthy of respect. "Respectful" means endowed with respect of the sixfold kind as well. "Doing what friends say" means carrying out the exhortation of good friends, proceeding according to the exhortation. "Fully aware" means endowed with full awareness of the sevenfold kind. "Mindful" means mindful with mindfulness capable of making the meditation subject prosper, one who practises mindfulness. "Gradually" means by the successive order of purification beginning with morality, and therein by the successive order of insight as well as the successive order of the path. "The elimination of all fetters" means arahantship, which is the final goal of the noble path termed the elimination of all fetters, because of the exhaustion of all fetters beginning with the mental fetter of sensual lust; or it is Nibbāna itself, which is the object of that. "May reach" means may attain - this is the meaning. Thus, it should be understood that in these two discourses, what is taken up by the Teacher is called the factor of striving for the attainment of the noble path.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Schism in the Community Discourse

18. In the eighth, "one thing" - what is the laying down of this discourse? Arising from an occasion. Herein this is the meaning in brief - For Devadatta, having caused Ajātasattu to take up a wrong grasp, even having had his father King Bimbisāra killed by him, even having employed assassins, even having done the deed of wounding by hurling a stone, did not become well-known by that much; but having released Nāḷāgiri, he became well-known. Then the great multitude made an uproar, saying "The king goes about having taken up such an evil one," and there was a great noise. Having heard that, the king had the five hundred pots of boiled rice being given by himself cut off, and he did not go to attend upon him. The townspeople too did not give even a ladleful of food to him when he had come to their families. He, having fallen away from material gain and honour, wishing to live by hypocrisy, having approached the Teacher, having requested five cases, being rejected by the Blessed One with "Enough, Devadatta; whoever wishes, let him be a forest-dweller" and so on, convincing the foolish people devoted to austerity with those five cases, having had five hundred Vajjiputtaka monks take voting tickets, having split the Community, taking them, he went to Gayāsīsa. Then the two chief disciples, by the Teacher's command, having gone there, having taught the Teaching, having established them in the noble fruition, brought them back. But those who, having approved the view of him who was striving for schism in the Community, stood holding it up in just that way, and who approved when the Community was being split and when it was split, for them that was for their harm and suffering for a long time.

Devadatta too, before long, overcome by disease, severely ill, at the time of death, saying "I shall pay homage to the Teacher," being carried on a small bed-palanquin, placed on the bank of the Jetavana pond, when an opening in the earth was given, having fallen in, was reborn in Avīci; and his individual existence was a hundred yojanas in size, remaining for a cosmic cycle, pierced through by iron stakes the size of palm-tree trunks. And about five hundred families who were partisans of Devadatta, established in his view, were reborn in hell together with their kinsmen. One day the monks raised up a discussion in the Teaching hall: "Friends, a weighty deed was done by Devadatta in splitting the Community." Then the Teacher, having gone to the Teaching hall, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," showing the danger in schism in the Community, spoke this discourse. Some, however, say: "Having seen the state of Devadatta and his partisans being reborn thus in hell, showing the danger in schism in the Community, the Blessed One taught this discourse solely through his own disposition."

Therein, "one thing" means one unwholesome mental state of great blameworthiness. "In the world" means in the world of beings. "Arising, arises" - here, even when quarrels and so on conducive to schism have arisen in the Community, even when some among the eighteen matters making for schism beginning with "it is the Teaching, it is not the Teaching" are being spoken by way of explanation, even when they are being proclaimed there for the purpose of generating approval, even when after proclaiming voting tickets have been taken, the schism in the Community is called "arising"; but when voting tickets have been taken and four or more perform a separate recitation or a legal act of the Community, then the schism in the Community is called "arisen." But when which of these is done is the schism in the Community called "arisen"? The legal act, the recitation, the speaking, the proclamation, and the vote taking - among these five causes of schism in the Community, the legal act or the recitation is the criterion, but the speaking, proclamation, and vote taking are preliminary stages.

In "for the harm of many people" and so on: for harm by preventing the great multitude from attaining meditative absorption, the path, and so on; for unhappiness by preventing the attainment of heaven; for detriment by being a cause for rebirth in the realms of misery. Or for harm by way of unwholesome mental states; because of the absence of even a mere measure of welfare, it arises for bodily and mental suffering even when reborn in a fortunate world - thus is the connection. "Of gods and humans" - this is a description of superior persons among those spoken of as "of many people." Another method - "For the harm of many people" means for the purpose of harm to the great community of beings consisting of many people, meaning for detriment pertaining to the present life and the future life. "For unhappiness" means for the purpose of unhappiness pertaining to the present life and the future life, meaning for the purpose of twofold suffering. "For detriment" means for the rejecting of the ultimate good. For Nibbāna is the ultimate good; beyond that there is no good. "For harm" means for the rejecting of the path. For beyond the path leading to Nibbāna there is nothing called welfare. "For suffering" means for the state of suffering in the round of rebirths through failure to attain noble happiness. For those who have failed to attain noble happiness, being incapable of attaining it, wander about in the suffering of the round of rebirths; and beyond noble happiness there is nothing called happiness. For this has been said: "This concentration is pleasant in the present and has pleasant results in the future."

Now, having shown "schism in the Community" in its own form, in order to make known its being an unfailing cause of harm and so on, he said beginning with "But when the monastic community is split, monks." Therein, "split" is a locative used in the sense of cause, just as "when wealth was not being given to the poor," the meaning is "because of the schism." "Mutual quarrels" means the mutual disputes of the four assemblies and their partisans, saying "this is the Teaching, this is not the Teaching." For quarrel is the preliminary part of dispute. "Abuse" means threatening by way of arousing fear, saying "we shall do this and that harm to you." "Exclusion" means disparagement on all sides by way of birth and so on, jeering and scoffing with the ten grounds for reviling. "Abandonment" means sending away by way of carrying out the legal act of suspension and so on. "Therein" means in that schism in the Community, or in the quarrels and so on that are its cause. "Those without faith" means those who have no direct knowledge of the qualities of the Triple Gem. "Do not gain faith" means they do not gain confidence in the manner of "practitioners of the Teaching, practitioners of righteousness" and so on, which is the mode of gaining confidence in the monks; or they do not consider them worth listening to or believing. And likewise they remain without confidence in the Teaching and in the Teacher. "For some of those there is alteration" means an alteration of confidence in worldlings whose faith has not grown.

In the verse, among the terms beginning with "bound for the realm of misery," he is "bound for the realm of misery" because of being worthy of rebirth in the realm of misery. Even there, he is "doomed to hell" because he arises in the great hell called Avīci. He is "remaining for a cosmic cycle" because he stays there having completed a full intermediate cosmic cycle. "Delighting in discord" means one who delights in the discord that is called schism in the Community. "Not the Teaching" because of being contrary to the Teaching. "Established in what is not the Teaching" means one who is established in what is not the Teaching, which is called schism in the Community, through the matters making for schism. "He falls from freedom from bondage" means he falls away, declines from freedom from bondage, from welfare; or because of being untroubled by the four mental bonds, arahantship and Nibbāna are called "freedom from bondage," and regarding his falling from that, there is nothing at all to be said. "Community" means the Community in the sense of being united through similarity of view, morality, and practice; "united" and "in concord" means precisely through the application of the procedure of common legal acts and so on. "Having split" means having divided by the schism in the Community with the characteristic previously stated. "A cosmic cycle" means a duration of life. But here that is just an intermediate cosmic cycle. "In hell" means in the great hell of Avīci.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Discourse on Unanimity in the Community

19. In the ninth, "one thing" means one wholesome mental state, a blameless mental state. If a contention should arise in the monastic community by such means as "This is the Teaching, this is not the Teaching," therein by one who loves the Teaching, an intelligent person, it should be considered thus: "Now there is this possibility, that is to say, the contention growing might lead to dissension in the Community or to schism in the Community." If one has taken up that legal case oneself and is standing by it, one should suddenly withdraw from it, like one who has stepped on fire. But if that has been taken up by others and one is able to settle it oneself, having become filled with enthusiasm, even having gone far, one should proceed in such a way that it is appeased. But if one is unable oneself, and that contention just grows more and more and is not appeased. Whatever fellows in the holy life who are suitable and eager to train, having encouraged them, by whatever rule, by whatever monastic discipline, by whatever Teacher's instruction that legal case is appeased, so it should be settled. For one thus settling it, whatever wholesome mental state brings about unanimity in the Community, this is what is intended here as "one thing." For indeed, having removed the state subject to defilement that is harmful and brings suffering, worthy of arising even for monks on both sides who have become uncertain, for nuns, male lay followers, and female lay followers standing by way of compliance with them, for their guardian deities, and even for Brahmā gods, because of being the cause of a great heap of merit, a stream of the wholesome, it brings welfare and happiness to the world including the gods. Therefore it was said: "One thing, monks, arising in the world arises for the welfare of many people" and so on. Its meaning should be understood by the reverse of what has been stated in the next discourse. "Unanimity in the Community" means the state of being united of the Community, the absence of schism, common legal acts, and common recitation.

In the verse, "happy is the concord of the Community" - concord is said to be happy because of being a condition for happiness. Just as "pleasant is the arising of Buddhas." "And the assistance of those in unity" means assisting those in unity by rejoicing in their concord, in a manner befitting concord, so that they do not abandon concord; the meaning is grasping, establishing, and giving supporting strength. "Having made the Community united" means having made a divided Community, or one that has reached dissension, united and in concord. "A cosmic cycle" means just a life-span cosmic cycle. "Rejoices in heaven" means in the sensual-sphere heavenly world, having surpassed the other gods in ten respects, experiencing divine happiness, he rejoices, delights, plays, and sports through the very fulfilment of his wishes.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Discourse on the Corrupted Mind

20. What is the origin of the tenth? It is just the origin of the story. One day, it is said, the monks, seated together in the Teaching hall, raised up a discussion - "Friends, here a certain one does much meritorious action, a certain one does much evil action, a certain one does both mixed together. Therein, what kind of future life does one who does the mixed have?" Then the Teacher, having gone to the Teaching hall, seated on the excellent Buddha-seat that had been laid down, having heard that discussion, showing "Monks, at the time near death, for one with a defiled mind, an unfortunate realm is to be expected," taught this discourse on this occasion.

Therein, "here" is an indeclinable particle denoting a place or region. This is sometimes used with reference to a place, as in "While standing right here, being a god, mindful" and so on. Sometimes with reference to the Dispensation, as in "Here only, monks, is an ascetic, here is a second ascetic" and so on. Sometimes merely as an expletive, as in "Here, monks, suppose I had eaten, having been invited to admonish" and so on. Sometimes it is used with reference to the world, as in "Here a Tathāgata arises in the world" and so on. Here too it should be seen as referring to the world. "A certain" means one, the meaning is "a particular one." "Person" means a being. For he is called a "person" because of the filling up of wholesome and unwholesome states and their results according to conditions, and because of flowing away by way of death. "With a corrupted mind" means a mind corrupted by anger and resentment. Or alternatively, "with a corrupted mind" means a mind defiled by hate, lust and so on. And here "a certain" is a qualifier of the person with a corrupted mind. For one whose rebirth-producing action has given the opportunity, he is spoken of thus. And one whose mind cannot be turned back from the occurrence of the unwholesome and brought down by way of the wholesome - thus one near death. "Thus" indicates the manner of what is now to be said. "With the mind" means with one's own consciousness, by the knowledge of others' mental states. "Mind" means the mind of that person. "I understand encompassing" means having defined, I understand. But is this not the domain of the knowledge of rebirth according to beings' actions? This is true, but this was stated by way of the unwholesome consciousness occurring at that time.

"If at this time" means at this time, or in this conjunction of conditions, this person would die in the latter phase of the impulsion process - this is the meaning. For there is no death at the moment of impulsion. "Deposited as if carried there, thus in hell" means just as something brought and placed, thus deposited by one's own action, placed in hell - this is the meaning. "Upon the body's collapse" means by the relinquishment of the clung-to aggregates. "After death" means at the taking up of the aggregates that are reborn immediately after that. Or alternatively, "upon the body's collapse" means by the arrest of the life faculty. "After death" means from the passing away onwards.

"Realm of misery" and so on - all are synonyms for hell itself. For hell is a realm of misery because it is devoid of happiness reckoned as income; or also a realm of misery because it is devoid of income reckoned as merit, which is the cause of heaven and liberation. "Unfortunate realm" means the destination and shelter of suffering; or also an unfortunate realm because it is a destination produced by corrupt action through the abundance of hate. "Nether world" because doers of wrong-doing fall therein helplessly; or a nether world because those who are being destroyed fall therein with their limbs and minor limbs being broken apart. "Hell" because there is no income associated with gratification therein - thus hell is so called in the meaning of without gratification. Or alternatively, by the term "realm of misery" the animal realm is meant. For the animal realm is a realm of misery because of being devoid of a fortunate destination, but not an unfortunate realm because of the existence of influential beings such as nāga kings and so on. By the term "unfortunate realm" the sphere of ghosts is meant. For that is both a realm of misery and an unfortunate realm because of being devoid of a fortunate destination and because of being a destination of suffering, but not a nether world because of not having fallen like the titans. By the term "nether world" the class of titans is meant. For that, in the aforesaid meaning, is both a realm of misery and an unfortunate realm, and is also called a nether world because of having fallen from the accumulation of all successes. By the term "hell," hell itself of many kinds beginning with Avīci is meant. But here, by all the terms, only hell is meant. "Are reborn" means they take conception.

Among the verses, the first verse was placed by the elder monks who compiled the teachings at the time of the communal recitation. "Having known" denotes an action prior in time. For the explanation is preceded by knowledge. Or the suffix "tvā" has a causal meaning, as in "having seen a lion, fear arises" - the meaning is "because of knowing." "The Buddha, near the monks" means the Buddha, the Blessed One, explained to the monks in his own presence this meaning being stated by the following two verses. The remainder is according to the method already stated.

The commentary on the Tenth Discourse is completed.

The commentary on the second chapter is completed.

3.

The Third Chapter

1.

Commentary on the Discourse on the Devoted Mind

21. In the first discourse of the third chapter, "of confident mind" means one whose mind is gladdened through faith in the Triple Gem and through faith in the fruit of action. "Fortunate realm" means a beautiful destination, or a destination of happiness - thus "fortunate realm." "Heaven" means that which is well supreme through the achievement of form and so on - thus "heaven." "World" means that which is lived in - here the fruits of merit and evil; or "world" in the sense of crumbling. And here, by the term "fortunate realm" the human destination too is included; by the term "heaven," the destination of gods only. The remainder is the same as the method stated below.

The commentary on the First Discourse is completed.

2.

Explanation of the Discourse on Friendliness

22. In the second, as for "do not, monks, be afraid of merits" - here "mā" is an indeclinable particle in prohibition. The word "puñña" (merit) has come in the sense of the fruit of merit in such passages as "Monks, because of undertaking wholesome mental states, thus this merit increases" and so on. In such passages as "When, monks, this male person gone to ignorance generates a meritorious volitional activity" and so on, it is used in the sense of good conduct pertaining to the sensual and fine-material spheres. In such passages as "Consciousness fares on to the meritorious" and so on, it is used in the sense of the becoming of rebirth that is a distinction of a fortunate destination. "There are, monks, these three ways of making merit - the way of making merit consisting of giving, the way of making merit consisting of morality, the way of making merit consisting of meditation" and so on, it is used in the sense of wholesome intention. Here, however, it should be understood as wholesome mental states of the three planes. As for "bhāyitthā" (be afraid) - here fear is twofold: fear of knowledge and fear of timidity. Therein, the fear of knowledge has come in such passages as "Even those gods, monks, who are long-lived, beautiful, abounding in happiness, long-lasting in lofty mansions, they too, having heard the Tathāgata's teaching of the Teaching, for the most part experience fear, anxiety, and terror" and so on. The fear of timidity has come in such passages as "There arose indeed fear, there arose trepidation, there arose terror" and so on. Here too it is the fear of timidity only. For the meaning here is this: Monks, bodily and verbal self-control for a long time, the fulfilment of all kinds of duties, one seat, one sleeping place, taming of the faculties, suppression of the mind through the austere practices, mindfulness and full awareness, arousal of energy by way of the pursuit of meditation subjects - such and similar merits that should be continuously practised by a monk - do not be afraid of them, do not experience fear and terror; do not be afraid of merits that bestow the happiness of Nibbāna pertaining to the future life, out of fear of the obstruction of some present-life happiness. For this is the genitive case used in the sense of separation.

Now, showing the reason for not being afraid of that, he said beginning with "sukhasseta" (this is of happiness). Therein, the word "sukha" (happiness) has come in the sense of the root of happiness in such passages as "Pleasant is the arising of Buddhas, pleasant is dispassion in the world" and so on. In such passages as "Because, Mahāli, matter is pleasant, affected with pleasure, overwhelmed by pleasure" and so on, it is used in the sense of a pleasant object. In such passages as "To such an extent, monks, it is not easy by description to reach how pleasant the heavens are" and so on, it is used in the sense of a condition for happiness. In such passages as "Pleasant is the accumulation of merit" and so on, it is used in the sense of a cause of happiness. In such passages as "These are qualities of pleasant abiding in the present life" and so on, it is used in the sense of freedom from affliction. In such passages as "Nibbāna is the highest bliss" and so on, it is used in the sense of Nibbāna. In such passages as "With the abandoning of pleasure" and so on, it is used in the sense of pleasant feeling. In such passages as "The peaceful neither-unpleasant-nor-pleasant is spoken of as happiness only" and so on, it is used in the sense of equanimous feeling. In such passages as "Two feelings also have been spoken of by me, Ānanda, by way of exposition - pleasant feeling, unpleasant feeling" and so on, it is used in the sense of desirable happiness. In such passages as "The result of merits is happiness" and so on, it is used in the sense of pleasant result. Here too it should be seen in the sense of desirable result. In "iṭṭhassa" (desirable) and so on, the meaning should be understood thus: "desirable" because it is to be sought after and because of the rejection of the undesirable; "lovely" because it is attractive and because it enters into and pervades the mind; "dear" because it is to be cherished and because it gives satisfaction; "agreeable" because it is to be esteemed and because it causes the mind to increase. As for "namely merits" - the expression "merits," this is a designation, a name, for the desirable result of happiness; "that is happiness, namely merits" - he speaks of the cause by a figurative expression of non-difference with the fruit. By that, having heard that the fruit of merits performed and accumulated is inevitable, he urges them towards the making of merit, saying that merits should be performed diligently and carefully, and he arouses esteem in them for that.

Now, having cited the most lofty result of merit, concealed in other existences, experienced over a long time through meritorious action performed by himself during the time of Sunetta, making that meaning clear, he said beginning with "I directly know indeed." Therein, "I directly know" means I know with most excellent knowledge, I understand from direct experience. "For a long time" means for a long period of time. "Of merits" means of wholesome mental states beginning with giving. "Seven years" means seven years. "A mind of friendliness" - that which softens (mijjati) is friendliness (mettā); the meaning is "that which is affectionate" (sinīyhati). Friendliness (mettā) is also so called because it arises in a friend (mitte bhavā), or because it is the disposition of a friend (mittassa esā pavatti). But as regards its characteristic and so on, it has the characteristic of proceeding in the mode of welfare, its function is bringing about welfare, its manifestation is the removal of resentment, and its proximate cause is seeing the agreeable state of beings. The peace of anger is its success; the arising of affection is its failure. That (friendliness) exists in this (mind) - thus "a mind of friendliness." "Having developed" means consciousness accompanied by friendliness; since concentration is stated under the heading of "mind," having both produced and increased the concentration of friendliness, the divine abiding of friendliness. "Seven cosmic cycles of universe-contraction and expansion" means seven great cosmic cycles. For by the mention of universe-contraction and expansion, the periods of standing in contraction and standing in expansion are also included. "This world" means the sensual world. "When contracting, sudaṃ" means when contracting. "Sudaṃ" is merely a particle; the meaning is "being destroyed." Some also read "saṃvattamāne suda." "Kappe" means at the time. For time is stated under the heading of "cosmic cycle." When time is exhausted, the cosmic cycle too is just exhausted. As he said -

Because it is said "I was one who reached the Radiant realm," the emergence of the cosmic cycle here should be understood as by means of the fire-contraction. "One who reached the Radiant realm" means therein, by way of taking up conception in rebirth, "I approach the Radiant Brahma world" - thus I was one who reached the Radiant realm. "Expanding" means being re-established; the meaning is "being born." "I am reborn in an empty Brahma-mansion" means empty because of the absence of any being having been born there; that Brahma-mansion reckoned as the plane of the first meditative absorption, which arose first from the beginning - I am reborn in that, I go to it, by way of taking up conception in rebirth. "Brahmā" - he is Brahmā in the sense of being foremost among sensual-sphere beings, because of the quality of having been developed in this and that way, and because of being arisen from the divine abiding. Great compared to the Brahmā's retinue and the Brahmā's ministers - thus "Great Brahmā." Because of standing having overcome those very ones, he is the Overlord. Not overpowered by them in any quality - thus the Unvanquished. "Surely" (aññadatthu) is an indeclinable particle used in a definitive statement. "Seer" (daso) means one whose nature is seeing; he is capable of seeing the past, future, and present; the meaning is "I see what is to be seen through direct knowledge." It should be connected thus: by the power of the development of the bases for spiritual power over the remaining Brahmās and over one's own mind - "I am the Wielder of Power." At that time, it is said, the Bodhisatta, although being an obtainer of the eight attainments, thus looking at the welfare of beings and the fulfilment of his own perfections, having aroused attachment in those very two planes of meditative absorption, wandered on again and again by means of the divine abiding of friendliness. Therefore it was said "seven years, etc. the Wielder of Power."

Thus, having made known the greatness of the result of fine-material-sphere merit, now showing that same greatness of sensual-sphere merit as well, he said beginning with "thirty-six times." Therein, "I was Sakka" means that on thirty-six occasions, without being reborn elsewhere, he was continuously Sakka, the lord of the gods, the king of the Tāvatiṃsa gods. In the passages beginning with "I was a king," he delights the world with the four marvellous qualities and the four ways of supporting others - thus "king." He turns the wheel treasure, he operates by the four wheels of success, and by those he makes others operate, and for the welfare of others the turning of the wheels of deportment exists in him - thus he is a "wheel-turning monarch." Here "king" is the general term, and "wheel-turning monarch" is the distinguishing term. "One who practises by righteousness" is righteous. The meaning is: he conducts himself by the true method and impartially. Having obtained the kingdom by righteousness alone, one who has become a king is a "king of righteousness." Or, one is righteous by the practice of qualities for the welfare of others; a king of righteousness by the practice of qualities for one's own welfare. "Ruler of the four quarters" means one who is lord of the four quarters; the meaning is: one who is lord of the earth bounded by the four oceans and adorned with the fourfold islands. "Victorious" means one who conquers internally the adversaries such as anger and so on, and externally all kings, without rod and without sword. "Who had established the security of his realm" means one who has attained permanence and stability in the realm; he cannot be shaken by anyone from there. Or, the realm in his domain has attained stability, devoted, delighting in its own work, immovable, unshakeable - thus "one who had established the security of his realm."

"Possessed of the seven treasures" means endowed with these seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure. For among those, the wheel-turning monarch conquers the unconquered by means of the wheel treasure, roams at ease through the realm by means of the elephant and horse treasures, protects the realm by means of the adviser treasure, and experiences the happiness of enjoyment by means of the remaining ones. And by the first, his conjunction with the power of endeavour, by the last, his conjunction with the power of counsel, by the elephant, horse, and householder treasures, his conjunction with the power of lordship is well fulfilled, and by the woman and jewel treasures, the fruit of the threefold conjunction of power. He experiences the happiness of personal enjoyment by means of the woman and jewel treasures, and the happiness of enjoyment by means of the remaining ones. And in particular, it should be understood that the first three succeed through the power of action generated by the wholesome root of non-hate, the middle ones through the power of action generated by the wholesome root of non-greed, and the last one through the power of action generated by the wholesome root of non-delusion. "Of provincial kingship" means of minor kingship.

"This occurred to him" means that while reviewing his own achievements, during the last period as a wheel-turning monarch, this thought beginning with "of what action is this the fruit for me" occurred to him. In every case, in each and every existence, this very thought occurred. Herein, this is the explanation by way of the period as a wheel-turning monarch. "Of such great supernormal power" means of such great supernormal power through the achievement of treasury and vehicles headed by the jewel treasure and elephant treasure and so on, and through having established the security of his realm. "Of such great majesty" means of such great majesty through being possessed of the wheel treasure and so on, without causing oppression to anyone whatsoever, through the commands received upon the head by all kings, through travelling through the air, and so on. "Of giving" means of the relinquishment of things to be given such as food and so on. "Of self-control" means of the taming of the faculties such as the eye and so on, as well as the taming of mental defilements such as lust and so on by means of concentration. "Of restraint" means of bodily and verbal restraint. Therein, whatever taming of mental defilements by means of concentration - that is merit produced by meditation, and that indeed, being in the form of the friendliness divine abiding, is what is intended here. And in that, which is twofold by the distinction of access and absorption, whatever has attained absorption - by that, his rebirth was in the two planes of meditative absorption as stated above. By the other, in the threefold way as well, it should be understood that he attained the state of a wheel-turning monarch and so on as is appropriate.

Thus the Blessed One, having made himself a body-witness, having made known the greatness of the result of merits, now showing that very same meaning by way of verse composition, said beginning with "merit alone." Therein, "he should train in merit alone" means whatever son of good family who desires welfare, he should train in, should establish, should accumulate, should generate the threefold wholesome alone, which has obtained the name "merit" because it produces the fruit of merit and because it purifies one's own continuity. This is the meaning. "With extensive results" means with extensive results because of the abundance of fruit, because of the loftiness of fruit; or "supreme in the future" because of the fruit being dear and agreeable, thus with extensive results; or because the highest is supreme through the condition of wise attention and so on as income, thus with extensive results. The letter "ta" serves as a word-connector. Or alternatively, that which is supreme through the income of the fruit of merit as the chief thing is "with extensive results." For that very reason, "yielding happiness" means having happiness as its result. This is the meaning.

But what is that merit, and how should one train in it? He said: "He should develop giving and righteous conduct, and a mind of friendliness." Therein, "righteous conduct" means having avoided bodily unrighteousness and so on, conduct that is righteous in body and so on; the meaning is well-purified morality. "Should develop" means one should produce and increase in one's own continuity. "These qualities" means these qualities of good conduct beginning with giving. "Which give rise to happiness" means having happiness as their benefit; it shows that the fruit of their benefit too is nothing but happiness. "A world of happiness, free from affliction" means free from affliction, free from suffering, because of being devoid of anger beginning with sensual desire; but regarding the absence of oppression of others, there is nothing that needs to be said. It is happy because of the abundance of happiness by means of meditative absorption and attainment; the wise one, the one endowed with wisdom, is reborn in, goes to, the Brahma world of exclusively happiness for those with the merit of meditative absorption, but for those with other merits, to another happy world reckoned as a fortunate existence. Thus in this discourse and in the verses, only the success of the round of rebirths has been spoken of.

The commentary on the Second Discourse is completed.

3.

Commentary on the Discourse on Both Benefits

23. In the third, "developed" means produced and cultivated. "Cultivated" means done again and again. "Benefit" means welfare. For that is called "benefit" because it is worthy of being approached, because it is to be reached. "Takes hold of" means having fully comprehended, without abandoning, it continues. "Pertaining to the present life" - "present life" is called the individual existence that is evident; existing in the present life is "pertaining to the present life"; the meaning is included in this world. "Pertaining to the future life" - because it is to be reached by way of phenomena, it is the future state, the world beyond; existing in the future state is "pertaining to the future life"; what is meant is included in the world beyond.

But what is this benefit called "pertaining to the present life," and what is "pertaining to the future life"? In brief, firstly, whatever is happiness in this world, and whatever at present brings happiness in this world, this is the benefit pertaining to the present life. That is: For householders, firstly, here whatever means of wealth, unconfused activity, arrangement for health, arts and sciences and subjects of study engaged in through the practice of making clear the basis, and having attendants well looked after - and so on. But for those gone forth, these are the requisites for life - the requisites of robes, almsfood, lodging and medicine for the sick. Easy acquisition of those, and therein using after consideration, avoiding after consideration, making clear the basis, fewness of wishes, contentment, solitude, aloofness from society - and so on. But residence in a suitable place, dependence on good persons, hearing the Good Teaching, and wise attention and so on should be understood as common to both and suitable for both.

"Diligence" - here, diligence should be understood as the opposite of negligence. But what is this negligence? The mode of being negligent. For this was said -

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

Therefore, diligence should be understood as the opposite of what has been stated. For in meaning, it is the continuous presence of mindfulness; this is the name for one who has constantly established mindfulness. But others say: "The four immaterial aggregates occurring through the application of mindfulness and full awareness are diligence."

"Developed and cultivated" was said; but how is this diligence to be developed? There is no development of diligence as a separate single development. For whatever meritorious deed, whatever wholesome deed, all that should be understood as just the development of diligence. But in particular, beginning with going for refuge as a decisive support for the end of the round of rebirths and bodily and verbal restraint, all development of morality, all development of concentration, all development of wisdom, all development of the wholesome, development of the blameless - should be understood as the development of diligence. For "diligence" - this illuminates a great meaning, it takes hold of a great meaning and stands. Even if one were to bring the entire three Canons of the Buddha's teaching and speak explaining the meaning of the term "diligence," the preacher of the Teaching should not be told "he has entered by an unsuitable way." Why? Because of the greatness of the term "diligence." For thus the Perfectly Self-awakened One, lying down between the twin Sal trees at Kusinārā at the time of final Nibbāna, showing the Teaching spoken by himself during the forty-five years beginning from the full enlightenment, having summarised it in one term - He gave the exhortation to the monks: "Strive with diligence." And thus it has been said -

"Just as, monks, whatever kinds of footprints there are of living beings that walk on the ground, all of them are contained in the elephant's footprint, the elephant's footprint is declared the foremost among them, that is to say, in terms of its greatness; just so indeed, monks, whatever wholesome mental states there are, all of them are rooted in diligence, converge in diligence; diligence is declared the foremost among those mental states."

"The wise praise diligence in the verses" means the wise ones endowed with wisdom, the Buddha and others, praise, extol, and laud diligence, non-negligence, in meritorious deeds beginning with giving. Why? Because the diligent wise one takes hold of both benefits. But what are those two benefits? He said - "Whatever benefit there is in the present life, and whatever benefit pertaining to the future life" - thus here the connection of terms should be understood. Here too, "whatever benefit there is in the present life" means, for the householder first, the benefit obtainable by the method of farming, cattle-keeping, and so on, as stated by the method beginning with "blameless actions, and activities that are not confused." But for one gone forth, the benefit beginning with freedom from remorse should be understood. "And whatever benefit pertaining to the future life" should be understood as referring to righteous conduct for both. "Through the full realization of benefit" means through the attainment of the twofold benefit, the welfare; coming together, meeting, combining with what is to be obtained - thus "time" means gain, attainment. Time itself is full realization, or time by way of facing directly is full realization - thus here full realization should be understood. "Wise" because of being accomplished in energy. And here, by the third word "benefit," the inclusion of Nibbāna as the ultimate reality should also be understood. The remainder is easily understood. Thus in this discourse, only the success of the round of rebirths has been spoken of. In the verse, however, the inclusion of the end of the round of rebirths should also be seen. For thus it has been said -

Therefore, in "through the full realization of benefit," the meaning should be understood also in the sense of the supramundane benefit.

The commentary on the Third Discourse is completed.

4.

Commentary on the Discourse on the Heap of Bones

24. In the fourth, "of one person" - here "person" is a conventional expression. For the teaching of the Buddha, the Blessed One, is twofold: the conventional teaching and the teaching of the ultimate reality. Therein, such as "person, being, woman, man, warrior, brahmin, god, Māra" - this is the conventional teaching. Such as "impermanent, suffering, non-self, aggregates, elements, sense bases, establishments of mindfulness" - this is the teaching of the ultimate reality. Therein, the Blessed One teaches the conventional teaching to those who are able, having heard the teaching by way of convention, to attain distinction. But to those who are able, having heard the teaching by way of ultimate reality, to attain distinction, he teaches the teaching of the ultimate reality.

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

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

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

Even when it is said "the great monasteries such as Veḷuvana and so on were caused to be built by the aggregates, by the elements, by the sense bases," the same method applies. Likewise, even when it is said "the aggregates deprive the mother of life, the father, the Worthy One, they perform the deed of drawing blood, they perform the deed of schism in the Community, the elements, the sense bases," the same method applies. Even when it is said "the aggregates feel friendliness, the elements, the sense bases," the same method applies. Even when it is said "the aggregates recollect past lives, the elements, the sense bases," the same method applies. Therefore the Blessed One speaks talk about persons for the purpose of illustrating individual effort, for the purpose of illustrating the heinous deeds, for the purpose of illustrating the divine abidings, and for the purpose of illustrating past lives.

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

And Buddhas, Blessed Ones, do not abandon conventional usage of the world; established in popular convention, in popular language, in popular speech, they teach the Teaching. Therefore the Blessed One speaks talk about persons also for the purpose of not abandoning conventional usage of the world. He here too, showing the meaning to be taught by way of popular expression, said beginning with "for one person."

Therein, "for one person" means for one being. "Cosmic cycle" means a great cosmic cycle. Although this is an accusative expression in the sense of absolute connection, it should be taken by way of that in which the transmigrating and wandering of beings comes to be. "Skeleton" means a portion of bones. Some also read "aṭṭhikhala"; the meaning is an accumulation of bones. "Heap of bones" means a mass of bones. "Pile of bones" is a synonym for that very thing. Some, however, say "below the measure of the hip, a mass is called a skeleton; above that up to the measure of a palm tree is a heap; above that is a pile." That is merely their opinion. All this is just a synonymous expression for a mass, brought in for the purpose of a simile for Vepulla itself.

"If there were a collector" - he speaks by way of supposition: if there were someone who, by way of not scattering, having collected them, would store them. "And what was collected would not perish" - he speaks by way of supposition indeed: if that skeleton thus collected by someone, without disappearing, without becoming putrid, and without becoming crushed to bits, would not perish. For the meaning here is this: Monks, for one being transmigrating and wandering on for one great cosmic cycle by way of successive rebirths through action and mental defilements, there would be such a great accumulation of bones, as much as this Vepulla mountain in height and circumference. If there were someone to collect and store them, and if what was collected would remain without perishing. And this method is stated excluding individual existences of spontaneous birth which are devoid of the laying down of a body, being of the nature of breaking apart like an extinguished lamp, and also small individual existences which are entirely without bones. Some, however, say "because this method is brought by way of supposition, if there were a skeleton even for those, together with that too this measure of the heap of bones is stated." But others say "this is not so; because this measure has been stated having defined it by omniscient knowledge on the basis of the heap of bones actually obtainable. Therefore the meaning should be taken in the manner already stated."

In the verses, "by the great sage" means one who seeks, searches for the great aggregates of morality and so on is the great sage, the Perfectly Self-awakened One. And by "thus was said by the great sage," the Blessed One shows himself as if another, as in such passages as "monks, the Tathāgata endowed with ten powers" and so on. "Vepulla" - among the five mountains standing surrounding Rājagaha, it obtained the name Vepulla because of its extensive nature. For that very reason it is great, and it is to the north of the Vulture's Peak by way of the direction in which it stands. "In Giribbaja" means near Rājagaha, the city named Giribbaja.

By this much, the Blessed One, having shown the danger in the round of rebirths thus: "Even in so much time, such is the increase of the cemetery for a worldling whose root of existence is uninterrupted and whose basis is not fully understood," now, showing that for a noble person who has seen those noble truths - through the not understanding and not penetrating of which the blind worldling has such increase of the cemetery - this does not exist, he said beginning with "But when the noble truths."

Therein, "when" means whenever. "Noble truths" means noble because of being worthy of reverence, and truths because of being unerring in nature - thus noble truths; or truths that produce the noble state are noble truths; or truths to be penetrated by the noble ones such as the Buddhas and so on are noble truths. Or alternatively, the truths of the Noble One are noble truths. For the Blessed One is noble because of being worthy of reverence by the world including the gods as a refuge; because of having been seen by that self-born knowledge, they are his truths - thus noble truths. "Sees with right wisdom" means he sees rightly, by cause, by the true method, with path wisdom together with insight wisdom, by way of the full realization of full understanding, abandoning, realisation, and development. "Suffering" and so on is the showing of the own nature of the noble truths. Therein, it is suffering because of being contemptible through being the foundation of numerous misfortunes, and because of being hollow through the absence of the permanence, beauty, happiness, and selfhood imagined by foolish people. "Suffering arises by means of this" - thus it is the arising of suffering, the origin of suffering. "Suffering is transcended by means of this, which has become the object-condition, or in this" - thus it is the transcending of suffering, Nibbāna. It is noble because of being far from mental defilements and because of being worthy of reverence. It is eightfold by way of the eight factors beginning with right view. It goes killing mental defilements; it is sought by those who desire Nibbāna; or it itself seeks Nibbāna - thus it is a path. For that very reason, "it goes to the peace, the cessation of suffering" - thus it is leading to the peace of suffering. "When one sees with right wisdom" - this is the connection.

"That person, having transmigrated seven times at most" means that noble person who thus sees the four truths, a stream-enterer, being one with entirely soft faculties, having transmigrated and wandered through by way of successive rebirths in existences and so on for seven times at the utmost. One who has sown the seed of rebirth one last time, a family-to-family goer, and one with seven rebirths at the utmost - for there are three kinds of stream-enterers according to the sharp, middling, and soft nature of the faculties. Among them, this was stated with reference to the one with entirely soft faculties: "That person, having transmigrated seven times at most." "Becomes one who makes an end of suffering" means he becomes one who makes an end, one who brings to a final goal, the suffering of the round of rebirths. How? "Through the destruction of all fetters" means having gradually attained the highest path and annihilated the mental fetters without remainder - thus he reached the pinnacle of the teaching with the fruition of arahantship itself.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Discourse on Lying

25. In the fifth, "who has transgressed one thing" - what is the origin? Great material gain and honour arose for the Blessed One and the community of monks; that of the sectarians declined. They, with their material gain and honour destroyed, without lustre, powerless, overcome by jealousy, sent forth a female wandering ascetic named Ciñcamāṇavikā - "Come, sister, falsely accuse the ascetic Gotama with what is not factual." She, having approached the Blessed One while he was teaching the Teaching in the midst of the fourfold assembly, having falsely accused him with what is not factual, when Sakka revealed her untrue nature, was driven out from the monastery by the great multitude saying "Shame on you, wretch!" and when an opening in the earth was given, having become fuel for the flames of Avīci, she was reborn in the Avīci hell; and exceedingly the material gain and honour of the sectarians declined. The monks raised up a discussion in the Teaching hall: "Friends, Ciñcamāṇavikā, having reviled with what is not factual the Perfectly Self-awakened One of such lofty virtue, the foremost one worthy of offerings, has reached great destruction." The Teacher, having come, having asked "What discussion were you having as you sat together here, monks?" when it was said "Such and such," having said "Not only now, monks; in the past too she, having reviled me with what is not factual, reached great destruction indeed," having expanded the Mahāpaduma Jātaka as well, teaching the Teaching further, on this occasion he taught this discourse "who has transgressed one thing."

Therein, "one thing" means one thing reckoned as verbal truth. "Who has transgressed" means of one who has stood having transgressed that boundary established by the noble ones as "Speak the truth, friend, not what is false" for the purpose of establishing in the eight noble statements, having avoided the eight ignoble statements. "A male person" means a male person; of him. "That cannot be done" means impossible to do. For a person who is a conscious liar, having done some evil deed, when it is said "This indeed was done by you," will evade it by lying itself, saying "It was not done by me." And one proceeding thus does indeed commit some evil deed, and is not ashamed therein, because of having transgressed the boundary of truth. Therefore it was said: "What one thing? That is, monks, conscious lying."

In the verse, "who is a liar" means of one who is in the habit of speaking what is false, not factual, untrue, by way of making others understand. One in whose ten statements there is not even one truth - regarding such a one there is nothing at all to be said. "Being" means of a being. For a being is called "a creature" in the meaning of being born. "Who has discarded the world beyond" means one who has abandoned the world beyond. For such a one does not see these three successes: human success, divine world success, and at the end, the success of Nibbāna. "There is no evil" means for such a one there is no evil that should not be done.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Discourse on Giving

26. In the sixth, in "evañce" here "eva" is an indeclinable particle in the sense of comparison, and "ce" is in the sense of supposition. "Beings" means beings attached, strongly attached to matter and so on. "Would know" means would understand fully. "Of giving and sharing" means for that volition by which, having collected gifts such as food and so on, it is given to others by way of either compassion or veneration - that is giving. But that by which a portion of an object taken for the purpose of being consumed by oneself is shared and given - this is sharing. "Result" means fruit. "As I know" means as I know. This is what is meant - "Having given a gift even to an animal, by way of the ripening of happiness occurring in a hundred individual existences, the offering is a hundredfold" - thus and so on, monks, in whatever manner I know directly the result of giving and sharing, the result of action, by the power of knowledge, thus if these beings were to know. "They would not eat without having given" means whatever suitable food there is of one's own, from that, they would not eat without having given to others, with a mind of stinginess and by the influence of craving and greed; they would eat only after having given. "Nor would the stain of stinginess remain obsessing their minds" means the stain of stinginess is one among the dark states that are impurities, having the characteristic of being unable to bear the sharing of one's own attainments with others, which corrupt the luminous nature of consciousness. Or alternatively, the aforesaid stinginess and also other stains that obstruct giving, such as envy, greed, hate and so on, would not remain obsessing, having taken hold of all around, having overcome the minds of those beings in such a way that the volition of giving does not proceed, or is not well purified. For who, knowing properly the fruit of giving, would give opportunity to the stain of stinginess in one's own mind?

"Even if it were their last morsel" means whatever would be the very last morsel of those beings. "Last mouthful" is a synonym for that very thing. This is what is meant - These beings, by however many morsels they would ordinarily sustain themselves, having set aside just one morsel among those for their own sake, having given all the other morsels to those in need who come and go, whatever morsel was set aside - that here is called the last morsel. "They would not eat without having shared, if there were recipients for them" means if there were recipients for those beings, even from that aforesaid last morsel, they would eat only after having shared, only after having given a portion, just as I know directly the result of giving and sharing, thus if they were to know. By the passage beginning with "because" he establishes the intended meaning by means of the reason, namely that because of the non-evident nature of the fruit of action, thus these beings do not engage in giving and sharing. It should be seen that by this very thing the reason has been shown for their non-practice of other meritorious deeds besides those, and for their practice of demeritorious deeds.

In the verses, "as was said by the great sage" means as was said by the great sage, the Blessed One, by such passages as "having given a gift to an animal, an offering of a hundredfold is to be expected" and so on, or right here by such passages as "if beings knew thus" and so on - that aforesaid mind was known by the course of knowledge - this is the meaning. "The result of sharing" means even the result of sharing, what then to say of giving. "How it is of great fruit" means in whatever way that result is a great fruit, thus if these beings were to know - this is the connection. "Having removed the stain of stinginess" means having removed the stain of stinginess, with a mind gladdened through faith in the fruit of action and through faith in the Triple Gem, especially in those noble ones accomplished in virtues such as morality and so on, in whom because of being far from mental defilements, even a little gift given is of great fruit - to those they would give, they would give at the proper time.

"Worthy of offerings" means those who deserve the offering because of producing the state of great fruit, those who have rightly practised - to those worthy of offerings. An offering, having believed in the world beyond, a gift that should be given - in such a way that that giving becomes a great gift, having thus given. Or alternatively, having given food to many, but how should food be given? He said "an offering to those worthy of offerings." "From here, from human existence" means having passed away from the state of being human, the donors go to heaven by way of conception. "Those who desire sensual pleasures" means those who desire sensual pleasures, endowed with all sensual pleasures, because of the well-doneness in approaching by the action that has attained the form and wealth of the lofty divine enjoyments that are to be desired. "They rejoice" means they enjoy according to their liking - this is the meaning.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Discourse on the Development of Friendliness

27. In the seventh, "whatever" (yāni kānici) is a complete exhaustion without remainder. "Ways of making merit that are connected with clinging" (opadhikāni puññakiriyavatthūni) is

a delimitation of those. Therein, "clinging" (upadhi) is called the aggregates; the cause of clinging is the nature of these, or they are "connected with clinging" (opadhikāni) because they have clinging as their purpose. They are productive of individual existence in a successful existence, giving results at conception and during the course of life. "Ways of making merit" (puññakiriyavatthūni) means they are meritorious actions and they are the bases for those various fruits and benefits - thus they are ways of making merit. But those, in brief, are threefold: consisting of giving, consisting of morality, and consisting of meditation. Therein, what should be said will become evident later in the commentary on the Book of Threes. "By the liberation of mind through friendliness" (mettāya cetovimuttiyā) means by the attainment of the threefold or fourfold meditative absorption obtained through the development of friendliness. For when "friendliness" is said, both access and absorption are applicable; but when "liberation of mind" is said, only absorption meditative absorption is applicable. For that is called "liberation of mind" because of the mind being well liberated from mental hindrances and other opposing states. "Are not worth a sixteenth fraction" (kalaṃ nāgghanti soḷasiṃ) means the ways of making merit connected with clinging are not worth a sixteenth part of the divine abiding of friendliness. This is what is meant - Whatever is the result of the liberation of mind through friendliness, having divided that into sixteen portions, and from that one portion again into sixteen portions, whatever is one portion therein, the other ways of making merit connected with clinging are not worth that. "Having surpassed" (adhiggahetvā) means having overcome. "Shines" (bhāsate) means it shines through purification from impurities. "Burns" (tapate) means from that very purification it scorches all opposing states without remainder. "Is brilliant" (virocati) means it is brilliant through the achievement of both. For the liberation of mind through friendliness, reckoned as moonlight, free from impurities, shines like a bright moonlit night; it burns like sunshine, dispelling opposing states as darkness; and it is brilliant, shining like the morning star.

"Just as" (seyyathāpi) is an indeclinable particle in the sense of showing a simile. "Of the stars" (tārakarūpānaṃ) means of the luminaries. "Of the moon's radiance" (candiyā) means that which goes as the moon is candī; of that candī, the meaning is by the radiance, by the moonlight. "Of the rains" (vassānaṃ) means of the season that has obtained its designation by the plural form of rains. "In the last month" (pacchime māse) means in the month of Kattika. "In the autumn season" (saradasamaye) means in the autumn time. For the months of Assayuja and Kattika are called in the world "the autumn season." "Clear" (viddhe) means risen high; the meaning is that the clouds have become distant through the departure of clouds. Therefore he said "free from clouds" (vigatavalāhake). "Sky" (deve) means in space. "Ascending into the sky" (nabhaṃ abbhussakkamāno) means rising up from the place of rising into space. "Gone to darkness" (tamagataṃ) means darkness. "Having dispelled" (abhivihacca) means having struck down and scattered. "The morning star" (osadhitārakā) means the star that has obtained the name "osadhī" because abundant radiance is sustained by it, or because of being a giver of supporting strength to medicinal herbs.

Here one asks - But why was friendliness, even though being of the nature connected with clinging, spoken of by the Blessed One as distinguished from the other meritorious deeds connected with clinging? It is said - Because of being the right practice towards beings in the sense of being foremost and through the state of being faultless. For these abidings are foremost, being right practice towards all beings, that is to say, the meditative absorptions through friendliness. And just as brahmās dwell with faultless minds, so practitioners endowed with these dwell having become equal to Brahmā. Accordingly these are called "divine abidings." Thus, in the sense of being foremost and through the state of being faultless, because of being the right practice towards beings, friendliness alone was spoken of as distinguished from the other meritorious deeds connected with clinging.

Even so, why was friendliness alone spoken of as thus distinguished? Because of being the foundation of the other divine abidings, and because of being the fulfilment of all good qualities beginning with giving. For this friendliness has the characteristic of proceeding in the mode of welfare towards beings, its function is bringing about welfare, and its manifestation is the removal of resentment. If it is developed and cultivated without limitation, then the development of compassion and so on succeeds easily - thus friendliness is the foundation of the other divine abidings. For thus, when there is a disposition for welfare towards beings, intolerance of their suffering, the desire for the long duration of their special achievements, and the state of mind proceeding equally everywhere through the absence of partiality - these succeed easily. And thus great Bodhisattas, inclined to the arrangement of welfare and happiness for the entire world, without making a division by way of the highest investigation thinking "this one should be given to, this one should not be given to," give gifts that are the source of happiness without remainder for all beings; they undertake morality just for the sake of their welfare and happiness; they resort to renunciation for the purpose of fulfilling morality; they purify wisdom for the purpose of non-confusion regarding their welfare and happiness; they arouse firm energy just for the purpose of increasing their welfare and happiness; even having attained heroic status through the power of the highest energy, they endure the manifold offences of beings with the very disposition for welfare; they do not deceive regarding what was promised by way of "we shall give you this, we shall do this" and so on; they have unshakeable determination just for their welfare and happiness. With unshakeable friendliness towards them, through the very disposition for welfare towards those who have done them favours, they remain indifferent to their transgressions, and even though favours were done, they do not expect reciprocation. Thus, having fulfilled the perfections, they fulfil all good qualities up to the varieties of 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. Thus, for the purpose of showing this distinction that friendliness is the fulfilment of all good qualities beginning with giving, it was spoken of as distinguished from the others.

Furthermore, the great majesty of friendliness compared to the other meritorious deeds connected with clinging should be explained by the Velāma Sutta. For therein, just as a gift to a single stream-enterer was said to have more great results than the great gift of Velāma, so a gift to a single once-returner than to a hundred stream-enterers, etc. than to a hundred Individually Enlightened Ones to the Blessed One, and than that a gift to the Community headed by the Buddha, and than that a gift of a monastery to the Community of the four directions, and than that going for refuge, and than that the undertaking of morality, and than that the development of friendliness for the time it takes to milk a cow was said to have more great results. As he said -

"Whatever, householder, the brahmin Velāma gave as a gift, as a great gift. If one were to feed a single person accomplished in right view, this would have more great results than that. And whoever would feed a hundred accomplished in right view, etc. abstention from spirits, liquor and intoxicants that cause negligence. And whoever would develop a mind of friendliness even for as long as the milking of a cow, this has more great results than that."

But regarding its superiority over limited merit by virtue of being exalted merit, there is nothing at all to be said. For this has been said: "Whatever action done within limits, that does not remain there, that does not persist there." For sensual-sphere action is called done within limits, but exalted action, having transcended the limits, having grown by way of limited and unlimited pervading, because of being done thus, is called done without limits. Sensual-sphere action is not able either to stick in between that exalted action, or to stand having overcome that action and having taken opportunity for its own result. Rather, the exalted action itself, like a great flood overwhelming a small body of water, having overcome that limited action, having taken its own opportunity, remains; having warded off its result, it itself leads to companionship with Brahmā - for this is the meaning of that.

In the verses, "whoever" means whoever, whether a householder or one gone forth. "Friendliness" means meditative absorption through friendliness. "Immeasurable" means immeasurable by way of meditation and by way of object. For unlike the development of foulness and so on, without taking a partial grasp of the object, it is immeasurable by way of well-practised meditation because of having a limitless object through pervading without remainder and through pervading without limitation. "Mental fetters become thin" means for one who, having made the meditative absorption through friendliness the foundation, having meditated, attains the lower noble paths, the mental fetter of aversion and so on, being abandoned, become thin with ease. Therefore he said "for one seeing the destruction of clinging." For "destruction of clinging" is called Nibbāna. And one sees that by path knowledge by way of the full realisation of realization. Or alternatively, "mental fetters become thin" means having gradually reached arahantship reckoned as the destruction of clinging through insight that has the meditative absorption through friendliness as its foundation, for one seeing that, even the ten mental fetters become thin all the more; the meaning is they are abandoned. Or alternatively, "mental fetters become thin" means aversion itself and the mental fetters associated with aversion become thin. "For one seeing the destruction of clinging" means for one seeing by way of the achievement of friendliness, which is reckoned as the elimination of those very defilements as clinging - thus the meaning here should be understood.

Having thus shown the peak benefit of the development of friendliness, namely the abandoning of mental defilements and the achievement of Nibbāna, now in order to show other benefits, he said beginning with "if even one." Therein, "with an uncorrupted mind" means one whose mind is uncorrupted by anger, because of the state of anger being well suppressed by the power of friendliness. "Is friendly" means practises friendliness by way of pervading with welfare. "Skilful" means exceedingly possessing wholesomeness, of great merit; or by the disappearance of harm beginning with aversion. "Secure by that" means by that practice of friendliness. In "and all living beings," the word "ca" is in the sense of contrast. "Compassionate in mind" means having compassion with the mind. This is what is meant - Even friendliness directed towards a single being is a great heap of wholesomeness; but having compassion in mind towards all living beings, like one's own dear son, by the pervading of welfare, a noble person of pure mind generates, produces abundant, much, not little, limitless, lofty merit capable of sustaining the continuity of its own results even for sixty-four great cosmic cycles.

"Filled with beings" means possessed of, filled with a multitude reckoned as beings; the meaning is densely crowded with people, not sparse of beings. "Having conquered" means having conquered without rod, without sword, by righteousness alone. "Royal seers" means righteous kings who are like sages. "Sacrificing" means giving gifts. "Went about" means they wandered.

In the passage beginning with "horse-sacrifice" and so on, in the time of ancient kings, it is said, there were four ways of supporting others - the sassamedha, the purisamedha, the sammāpāsa, and the vācāpeyya - by which kings supported the world. Therein, taking a tenth share from the produced crop is called sassamedha; the meaning is wisdom in the production of crops. The giving of food and wages every six months to great warriors is called purisamedha; the meaning is wisdom in supporting people. Taking a written bond from poor people and giving them wealth amounting to one or two thousand without any interest for three years is called sammāpāsa. For that rightly binds people, keeps them as if having bound them to the heart; therefore it is called sammāpāsa. But supporting by gentle speech in the manner of addressing them as "Dear son, uncle" and so on is called vācāpeyya; the meaning is endearing speech, pleasant speech. A country thus supported by the four ways of supporting others becomes prosperous and flourishing, with abundant food and drink, secure, and free from trouble. The people, rejoicing with gladness, dancing their children on their breasts, dwell with open doors. This is called niraggaḷa because of the absence of door-bolts at the house-doors. This is the ancient tradition, this is the ancient nature.

But afterwards, in the time of King Okkāka, the brahmins, turning these four ways of supporting others and this success of the country upside down, made five so-called sacrifices beginning with the horse-sacrifice and the human-sacrifice. For this was said by the Blessed One in the Brāhmaṇadhammiya Sutta -

Therein, "horses are afflicted here" - thus it is the horse-sacrifice. This is a designation for a sacrifice to be performed with two subsidiary sacrifices, having twenty-one sacrificial posts, dreadful with the slaughter of five hundred and ninety-seven animals on a single last day alone, with the offering of all remaining wealth apart from land and men. "Men are afflicted here" - thus it is the human-sacrifice. This is a designation for a sacrifice to be performed with four subsidiary sacrifices, together with land, having the same offering of wealth as stated in the horse-sacrifice. "They throw the peg here" - thus it is the sammāpāsa. Having thrown the peg, reckoned as the stick for inserting into the hole of the yoke, and having made an altar at the place where it fell, this is a designation for a sattra-sacrifice to be performed by one who proceeds in reverse direction from the place of submersion in the Sarassatī river, with movable sacrificial posts and so on. "They drink the vāja here" - thus it is the vājapeyya. This is a designation for a sacrifice to be performed with one subsidiary sacrifice, with seventeen animals, having a bilva-wood sacrificial post, with seventeen-fold offerings. "There is no door-bolt here" - thus it is the niraggaḷa. This is a designation for a variant of the horse-sacrifice, to be performed with nine subsidiary sacrifices, together with land and men, having the same offering of wealth as stated in the horse-sacrifice, whose alternative name is the "all-sacrifice."

"Candappabhā" means with the moon's radiance. "Just as all the hosts of stars" means just as all the hosts of stars are not worth even a sixteenth fraction of the splendour of the moon, so those sacrifices beginning with the horse-sacrifice are not equal to, do not reach, are not worth even a sixteenth fraction of a mind of friendliness well developed with the stated characteristic. This is the meaning.

Now, to show further benefits of the development of friendliness pertaining to the present life and the future life, "whoever neither kills" and so on was stated. Therein, "whoever" means a person engaged in the development of the friendliness divine abiding. "Neither kills" means by the very power of the development of friendliness, through anger being suppressed far away, one does not harm any being, or does not afflict with clods of earth, sticks, and so on. "Nor causes to kill" means having instigated another, one does not cause beings to be killed nor does one cause them to be afflicted. "Neither conquers" means one does not conquer anyone by way of contentious quarrelsome talk and so on, because of the very absence of contentiousness; or by way of causing loss, one does not conquer anyone through litigation and so on. "Nor causes to conquer" means having employed even others, one should not cause the loss of wealth of others. "Having a share of friendliness" means a portion of consciousness made of friendliness; or a share of friendliness that has become a constituent part in the sense of not leaving - thus "one having a share of friendliness." "Towards all beings" means towards all living beings. "Therefore for him there is no enmity with anyone" means unwholesome enmity does not exist for him by any reason whatsoever; the opposition reckoned as personal enmity with any person does not exist for that one who dwells in friendliness.

Thus in this Book of Ones, the end of the round of rebirths was spoken of in thirteen discourses in succession and in the pair of training discourses - thus in fifteen discourses; in these four discourses - the Hindrance Discourse, the Fetter Discourse, the Diligence Discourse, and the Bone-heap Discourse - both the round of rebirths and the end of the round of rebirths were spoken of. But in the remaining ones, only the round of rebirths was spoken of.

The commentary on the Seventh Discourse is completed.

Of the Paramatthadīpanī,

the Commentary on the Khuddakanikāya

The commentary on the Book of Ones of the Itivuttaka is completed.

2.

The Book of the Twos

1.

The First Chapter

1.

Commentary on the Discourse on Suffering in Abiding

28. In the first discourse of the Book of Twos, "with two" is a delimitation by counting. "Qualities" is an indication of the delimited qualities. "With two qualities" means with two unwholesome qualities. "Endowed with" (samannāgata) means possessed of. "In this very life" means in this very individual existence. "Dwells in suffering" means he dwells in suffering in all four postures, with the suffering of mental defilements and with bodily and mental suffering. "With vexation" means with vexation through the destruction of mind and the destruction of body. "With anguish" means with anguish through the anguish of mental defilements and through bodily weariness, by way of intense distress. "With fever" means with fever through the fever of mental defilements and the fever of the body. "Upon the body's collapse" means by the relinquishment of the clung-to aggregates. "After death" means at the taking up of the aggregates that are reborn immediately after that. Or alternatively, "upon the body's collapse" means by the arrest of the life faculty. "After death" means from the passing away onwards. "An unfortunate realm is to be expected" means one of the destinations among the four realms of misery reckoned as unfortunate realms is to be desired; the meaning is that it will inevitably come to be.

"One with unguarded doors" means one with unclosed doors. But where are the doors unguarded? He said "in the sense faculties." By that he stated the non-restraint of the faculties with mind as the sixth. "One who does not know the measure in food in terms of acceptance and use" means one immoderate in food. Some also read "by not guarding the doors of the sense faculties and by immoderation in eating."

How is there not guarding the doors of the sense faculties, and how is there guarding the doors of the sense faculties? Although indeed there is neither restraint nor non-restraint in the eye-faculty itself. For neither mindfulness nor forgetfulness arises in dependence on the eye-sensitivity. But further, when a visual object comes into the range of the eye, then, when the life-continuum has arisen twice and ceased, the functional mind-element, accomplishing the adverting function, arises and ceases; then eye-consciousness accomplishes the seeing function; then the resultant mind-element accomplishes the receiving function; then the resultant rootless mind-consciousness element accomplishes the investigating function; then the functional rootless mind-consciousness element, accomplishing the determining function, arises and ceases; immediately after that, impulsion runs. Even so, neither at the time of the life-continuum nor at any one time of the adverting and so on is there restraint or non-restraint; but at the moment of impulsion, if immorality or forgetfulness or not knowing or impatience or idleness arises, there is non-restraint. Even though being thus, it is called "non-restraint at the eye-door." Why? Because when that exists, the door too is unguarded, and the life-continuum too, and the adverting and other process consciousnesses too. Like what? Just as when the four gates of a city are unrestrained, although the house-doors, porches, inner rooms and so on inside are well restrained, nevertheless all the goods inside the city are unprotected and unguarded. Having entered through the city gates, thieves could carry off whatever they wish. Just so, when immorality and so on have arisen in the impulsion, when that non-restraint exists, the door too is unguarded, and the life-continuum too, and the adverting and other process consciousnesses too. But when that is absent, when morality and so on have arisen in the impulsion, the door too is guarded, and the life-continuum too, and the adverting and other process consciousnesses too. Like what? Just as when the city gates are restrained, although the house-doors and so on inside are unrestrained, nevertheless all the goods within the city are well-protected and well-guarded. For when the city gates are closed, there is no entry for thieves. Just so, when morality and so on have arisen in the impulsion, the door too is guarded, and the life-continuum too, and the adverting and other process consciousnesses too. Therefore, even though arising at the moment of impulsion, it is called "restraint at the eye-door." The same method applies in the remaining doors too. Thus not guarding the doors of the sense faculties and guarding the doors of the sense faculties should be understood.

How is one immoderate in food, and how is one moderate? For whatever person, having become greedy, does not know the measure in accepting. For a greedy person, just as a hawker, having taken ornamental wares in hand, having put in what is fit to be put even in the lap, while the great multitude is watching, proclaims with his mouth "Take such and such, take such and such," just so he makes known to the great multitude, while they are already aware, even a trifle of his own morality or mental knot or ascetic practice virtue or at least even mere forest dwelling, and having made it known, he accepts requisites brought even by carts without saying "enough." For three cannot be filled - fire with fuel, the ocean with water, and a greedy person with requisites -

For a greedy person is not able to win the heart of even a mother who has given birth. For such a one does not give rise to unarisen material gain, and falls away from arisen material gain. Thus, for now, he is immoderate in accepting. But whoever, even food obtained righteously and impartially, greedy, infatuated, transgressing, not seeing the danger, without wisdom of escape, like one of the brahmins who eat by the handful, by the hem of the robe, by the plateful, by the crow-māsaka measure, or who eat and vomit, unwisely, by wrong means, having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor. This is called one immoderate in use.

But whoever - "even if the gift is abundant, the donor wishes to give little, he takes little according to the donor's disposition. The gift is little but the donor wishes to give much - he takes little according to the disposition of the gift. The gift is abundant, the donor too wishes to give much, having known his own strength, he takes only what is appropriate in measure" - thus, by way of one who knows the measure in accepting as stated, and by way of one who knows the measure in use reckoned as the consuming of food, as stated by the method beginning with "having reflected wisely, he takes food, not for amusement, not for intoxication" and by the method beginning with "and having obtained almsfood, he consumes it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape," having reviewed and having known through the wisdom of reflection, he is one who knows moderation in food. This is called one moderate in food. Thus, immoderation and moderation in food should be understood.

In the verses, however, regarding "eye" and so on: "it tastes" (cakkhati) - thus it is the eye (cakkhu); it enjoys form, or it is as if declaring what is even and uneven - this is the meaning. "It hears" (suṇāti) - thus it is the ear (sota). "It smells" (ghāyati) - thus it is the nose (ghāna). The sign of life is the flavour of nutriment, which is life; that which calls it forth - thus it is the tongue (jivhā). The origin of contemptible things - thus it is the body (kāya). "It thinks" (manate), it cognizes - thus it is the mind (mano). But the ancients said: "it knows" (munāti) - thus it is the mind (mano); the meaning is that it cognizes the object as if measuring with a measuring vessel, as if weighing with a great scale. Thus, for now, the meaning of the terms here should be understood.

In terms of actual existence, however, the eye is twofold - the physical eye and the eye of wisdom. Among these, the eye of wisdom is fivefold: the Buddha-eye, the all-seeing eye, the eye of knowledge, the divine eye, and the eye of the teaching. Therein, "I saw, monks, surveying the world with the Buddha-eye" - this is called the Buddha-eye. "The all-seeing eye is called the knowledge of omniscience" - this is called the all-seeing eye. "Vision arose" - this is called the eye of knowledge. "I saw, monks, with the divine eye, which is pure" - this is called the divine eye. "The stainless, spotless eye of the teaching arose" - this is called the eye of the teaching, reckoned as the lower three paths.

The physical eye too is twofold - the eye with its constituents, and the sensitivity-eye. Therein, that lump of flesh established in the eye-socket, delimited below by the bone of the eye-socket, above by the eyebrow bone, on both sides by the corners of the eyes, internally by the brain, and externally by the eyelashes - in brief, the four elements - colour, odour, flavour, nutritive essence, origination, configuration, life, sex, body-sensitivity, and eye-sensitivity - these are the fourteen constituents. In detail, the four elements and dependent on them colour, odour, flavour, nutritive essence, configuration, and origination - these ten, because of being of fourfold origination, become forty; life, sex, body-sensitivity, and eye-sensitivity - these four are exclusively of kamma-origination only - thus by way of these forty-four material phenomena, there are forty-four constituents. That which in the world one perceiving as "the eye is white, round, broad, spread out, large" does not perceive the eye, but perceives the sense-base as the eye - that lump of flesh established in the eye-socket, bound by sinew-threads to the brain, wherein there is white and black and red and earth and water and fire and air. That which is white due to the abundance of phlegm, black due to the abundance of bile, red due to the abundance of blood, stiff due to the abundance of earth, oozes due to the abundance of water, is scorched due to the abundance of fire, revolves due to the abundance of air - this is called the eye with its constituents. But whatever sensitivity herein dependent, herein bound, derived from the four primary elements - this is called the sensitivity-eye. For this functions as sense-base and door as is appropriate for eye-consciousness and so on.

Regarding the ear and so on too, the ear is twofold: the divine ear and the physical ear. Herein, "With the divine ear-element, purified and surpassing the human, he hears both sounds" - this is called the divine ear. But the physical ear is twofold as the ear with its constituents and the sensitivity-ear - and so on; all should be understood by the method stated regarding the eye; likewise the nose and tongue. But the body is of many kinds, such as the moving body, the material body, the collective body, and the sensitivity-body. Therein -

This is called the moving body. "From this body he creates another body" - this is called the material body. But the collective body has come in manifold ways by way of the collection of consciousness and so on. For thus in such passages as "These six, friend, are classes of consciousness" and so on, the collection of consciousness is stated. In such passages as "Six classes of contact" and so on, the collection of contact and so on. Likewise in such passages as "Tranquillity of body, lightness of body" and so on, the aggregate of feeling and so on. In such passages as "Here a certain one observes the earth body as impermanent, the water body, the fire body, the air body, the head-hair body, the body-hair body" and so on, the collection of earth and so on. "Having touched a tangible object with the body" - this is the sensitivity-body. Here too the sensitivity-body should be understood. For it functions as sense-base and door as is appropriate for body-consciousness and so on. As for "mind," although all consciousness is called thus, nevertheless, because the state of being a door is intended here, it should be understood as the life-continuum together with adverting, which has become a door.

"For whichever monk these doors are unguarded" means for whichever monk these doors with mind as the sixth are not closed by the door panel of mindfulness, because of having fallen into negligence through the abandoning of mindfulness. "In food, etc. He attains" means that monk, immoderate in food in the manner stated and devoid of restraint in the sense faculties, attains only suffering in every way - bodily suffering pertaining to the present life by way of disease and so on, and pertaining to the future life included in unfortunate realms, and mental suffering by way of the torment of mental defilements beginning with lust, and by way of the frustration of desires. And because this is so, therefore, being burnt by the twofold fire of suffering in this world and in the world beyond, with burning body and with burning mind, by day or by night, at all times indeed, such a person dwells only in suffering; there is no arising of pleasant abiding for him, and regarding the transcending of the suffering of the round of rebirths, there is indeed nothing to be said.

The commentary on the First Discourse is completed.

2.

Commentary on the Discourse on Pleasant Abiding

29. In the second, the meaning should be understood by the reverse of what has been stated.

The commentary on the Second Discourse is completed.

3.

Commentary on the Discourse on Causing Remorse

30. In the third, "causing remorse" means they torment, oppress, and vex both here and in the future state - thus they are "causing remorse." Or alternatively, torment, that is suffering, is conducive to its arising and to giving subsequent strength both in the present life and in the future life - thus they are "causing remorse." Or alternatively, one is tormented by that - thus it is "torment," meaning subsequent remorse, regret - this is the meaning; because of being the cause of that, they are conducive - thus they are "causing remorse." "Has not done good" means one by whom good, auspicious, meritorious deeds have not been done - thus he "has not done good." The remaining two terms are synonyms for that very thing. For merit is called "good" in the sense of being auspicious because of being beneficial to existence and because of future happiness; and "wholesome" in the meaning of shaking off what is contemptible and so on; and "shelter for the fearful" in the sense of protecting those who fear suffering and those who fear the round of rebirths. "Has done evil" means one by whom evil has been done and accumulated - thus he "has done evil." The remaining two terms are synonyms for that very thing. For unwholesome action is called "evil" in the sense of being inferior; and "cruel" because of its terrible intrinsic nature at the moment of its occurrence and at the moment of its result; and "wrong" because of being corrupted by mental defilements. Thus the Blessed One, having indicated by the standpoint of phenomena "two things cause remorse," pointed out by the standpoint of persons the wholesome mental state not done and the unwholesome mental state done. Now, showing their nature of causing remorse, he said "he is tormented thinking 'good was not done by me', he is tormented thinking 'evil was done by me.'" The meaning is he is tormented, feels remorse, and bewails through mental distress.

In the verses, badly practised conduct, or conduct that is corrupt because of being putrid with mental defilements - thus it is misconduct. Misconduct by body, or misconduct occurring from the body, is bodily misconduct. Verbal and mental misconduct should be understood in the same way. And these bodily misconduct and so on that have reached the course of action are what is intended; with reference to what is of unwholesome nature but has not reached the course of action, he said "and whatever else is connected with hate." Its meaning is - Whatever else too, because of not having attained the status of a course of action, does not directly obtain the designation of bodily action and so on, but is unwholesome and connected with hate because of being conjoined with mental defilements beginning with lust - having done that too. This is the meaning. "Hell" - in the meaning of without delight, or in the meaning of without gratification, it is all the unfortunate realms that have obtained the name "hell"; or by the rejection of happiness reckoned as income, it is the suffering of hell everywhere in fortunate and unfortunate worlds. Such a person approaches it - thus the meaning here should be understood.

And here, regarding the nature of bodily misconduct causing remorse, the stories of Nanda the demon, Nanda the young man, Nanda the butcher, and the two brothers should be related. It is said that they, having killed a cow, made the meat into two portions. Then the younger said to the elder - "I have many children, give me these entrails." Then the elder - "All the meat has been divided in two; what more are you seeking?" - and having struck him, brought him to the destruction of life. And turning back and looking at him, having seen him dead, he produced the thought "A weighty deed indeed was done by me; I have killed him without reason." Then powerful remorse arose in him. Whether standing or sitting, he reflected on that very action, did not find mental delight; even what was eaten, drunk, and chewed did not pervade his body with nutriment; he became nothing but skin and bones. Then a certain elder asked him "Lay follower, you have become exceedingly emaciated, nothing but skin and bones; what kind of illness do you have, or is there some action causing remorse that was done?" He said "Yes, venerable sir" and reported everything. Then he said to him "A weighty deed has been done by you, lay follower; you have transgressed against one who was in a place of no offence." He, having died by that very action, was reborn in hell. But for verbal misconduct, the stories of Suppabuddha the Sakyan, Kokālika, Ciñcamāṇavikā and so on should be related; for mental misconduct, those of Ukkala, Jaya, Bhañña and so on.

The commentary on the Third Discourse is completed.

4.

Commentary on the Discourse on Not Causing Remorse

31. In the fourth, the meaning should be understood by the reverse of what has been stated in the third.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the First Discourse on Morality

32. In the fifth, "with evil morality" means they say that what is called evil morality is that which causes a breach of morality, namely non-restraint. Therein, if non-restraint is indeed non-morality because of its being immorality, how is it called "morality"? Herein, this intention may be - Just as in the world what is unseen is called "seen", one without morality is called "moral", so too here even non-morality and even non-restraint is expressed as "morality". Or alternatively, "And what, carpenter, are unwholesome moralities? Unwholesome bodily action, unwholesome verbal action, evil livelihood" - from this statement, even among unwholesome mental states there is indeed the designation of morality; therefore, by way of familiarity, all conduct that has become natural, as if established by intrinsic nature, is called "morality". Therein, whatever is unwholesome and inferior in the sense of having arisen from lack of proficiency, with reference to that he said "with evil morality". "With evil view" means all wrong views are indeed evil. But in particular, the view of the non-causality of phenomena, the view of the inefficacy of action, and the view of nihilism - these three views are more evil. Therein, a person possessed of evil morality has failed in practice; a person possessed of evil view has failed in disposition; thus a person who has failed in both practice and disposition is indeed one who goes to hell. Therefore it was said: "Monks, a person possessed of these two qualities is deposited in hell as if carried there." And here, "possessed of two qualities" - this should be seen as a statement of characteristic, not a textual exposition. Just as in the world, "if these should become ill, this medicine should be given to them." The same method applies in other such instances as well. "Unwise" means devoid of wisdom.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Second Discourse on Morality

33. In the sixth, "with good morality" means with the fourfold purification morality beginning with bodily good conduct. For that, by being morality that is unbroken and so on, is good in itself, and is conducive to good qualities beginning with serenity and insight meditation - thus it is called "good." "With good view" means with the knowledge of the ownership of action and with right view regarding the courses of action. Therein, with good morality one is accomplished in practice; with good view one is accomplished in disposition. Thus a person accomplished in both practice and disposition is one who goes to heaven. Therefore it was said - "Monks, a person possessed of these two qualities is deposited in heaven as if carried there." "A wise one" means one possessing wisdom. The remainder is easily understood.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Discourse on the Ardent One

34. In the seventh, "not ardent" means: ardour, in the sense of scorching the mental defilements, is energy; that exists for this - thus "ardent"; not ardent is "not ardent," deprived of right striving, lazy - this is what is meant. Moral fear is called dread of evil; that exists for this - thus "one with moral fear"; not one with moral fear is "one having no moral fear," deprived of moral fear. Or alternatively, the opposite of ardour is non-ardour, idleness; that exists for him - thus "not ardent." That which is stated thus "does not have moral fear of what should be feared, does not have moral fear of the attainment of evil unwholesome mental states" - that moral fearlessness is non-moral-fear. That exists for him - thus "one having no moral fear" - thus the meaning here should be understood.

"Incapable" means unworthy. "Of highest enlightenment" means for the purpose of the noble path. "Of Nibbāna" means for the absolute appeasement of mental defilements, for the deathless, great Nibbāna. "Of the unsurpassed freedom from bondage" means of the fruition of arahantship. For that is unsurpassed because of the absence of anything more superior, and it is called "freedom from bondage" because of being secure, fearless, through being untroubled by the four mental bonds. "Of the achievement" means of the attainment. "Ardent" means energetic. For he, being endowed with the arousal of energy as stated thus "he dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states," is one whose nature is to absolutely scorch the mental defilements - thus "ardent." "One with moral fear" means one whose nature is to have moral fear, through being endowed with moral fear as stated thus "whatever having moral fear of what should be feared, having moral fear of the attainment of evil unwholesome mental states" - thus "one with moral fear." For this one is stated as "one with moral fear." Because of its inseparability, he is indeed also endowed with shame - thus being endowed with shame and moral fear, seeing danger even in the slightest fault, he is one who fulfils morality. Thus his accomplishment in morality is shown. "Ardent" - by this method, through the elucidation of the scorching of mental defilements, his devotion to the development of serenity and insight meditation is shown. And since the aforesaid energy does not exist without faith, mindfulness, concentration, and wisdom, the faculties with faith as the fifth, which ripen liberation, are stated in meaning. And when those are accomplished, the perception of impermanence in what is impermanent, the perception of suffering in what is impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion, the perception of cessation - thus the six perceptions partaking of penetration are accomplished as well. Thus, showing the capability for the achievement of path, fruition, and Nibbāna, because of the success of mundane morality, concentration, and wisdom for one endowed with these two qualities, he said "but one who is ardent, etc. of the achievement."

In the verses, "lazy" means: through the abundance of wrong thoughts, attached to, connected with, engaged in contemptible evil qualities reckoned as thoughts of sensual pleasure, anger, and violence - thus "lazy." Or, he sinks into what is contemptible, he sinks away from right practice - thus "lazy," by changing the letter "da" to the letter "ta." "Lacking in energy" means without energy, devoid of the making of energy in all four postures. "Full of sloth and torpor" - through the frequent occurrence of sloth, which is mental laziness whose intrinsic nature is lack of endeavour and rigidity, and torpor, which is bodily laziness whose intrinsic nature is inability and impairment. "Shameless" - through the absence of shame characterised by abhorrence of evil, and through being endowed with shamelessness, which is its opposite. "Disrespectful" - precisely because of the absence of shame, moral fear, and energy, this one has no regard for right practice - thus "disrespectful." In both ways likewise, disrespectful through the twofold non-performance regarding phenomena and persons. "To touch" means to touch. "The highest enlightenment" means the meaning is: incapable of attaining the highest arahantship reckoned as highest enlightenment.

"Mindful" means mindful through the practice of the four establishments of mindfulness, by virtue of the mindfulness and discretion capable of recollecting what was done long ago and what was said long ago. "Prudent" means prudent because of being endowed with discretion, reckoned as full awareness in seven cases and reckoned as wisdom for maintaining the meditation subject. "A meditator" means a meditator through both meditative absorptions, namely meditation on a single object and meditation on the three characteristics. "Diligent" means diligent in the development of the meditation subject by the method beginning with "during the day by walking and sitting purifies the mind of obstructive mental states." "Having cut the fetter of birth and ageing" means having cut from the root, by way of uprooting the underlying tendencies, the tenfold type of mental defilement beginning with sensual lust, which has obtained the name "mental fetter" because it fetters beings to birth and ageing. Or alternatively, "having cut the fetter of birth and ageing" means having cut the mental fetter of birth and ageing. For one whose mental fetters are uncut, the non-cutting of birth and ageing is just the non-uprooting. But for one whose mental fetters are cut, birth and ageing too are as if cut, because the cause has been uprooted. Therefore, in cutting the mental fetter one also cuts birth and ageing. Therefore it was said "having cut the fetter of birth and ageing." "Right here one may touch the unsurpassed highest enlightenment" means one may touch, may attain the highest path or arahantship in this very individual existence.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the First Discourse on Non-Scheming

35. In the eighth, "nayidan" - here "na" is an indeclinable particle in prohibition; its connection is with "vussati"; the syllable "ya" serves as a word-connector. The word "idaṃ" is merely a particle in such passages as "On one occasion, monks, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree" and so on. In such passages as "This, monks, is that trifling matter, a mere matter, a mere matter of morality" and so on, it has come in the sense of near-evident as aforesaid.

In such passages and so on, it is in the sense of near-evident about what is to be stated. Here too it should be seen in the sense of near-evident about what is about to be stated.

The word "brahmacariya" -

In this Puṇṇaka Jātaka, it has come in the sense of giving.

In this Aṅkura ghost story, in the sense of service. "This, monks, was called the partridge holy life" - in this Tittira Jātaka, in the sense of the morality of the five training rules. "But that holy life, Pañcasikha, did not lead to disenchantment, nor to dispassion, etc. but only to rebirth in the Brahma world" - in this Mahāgovinda Sutta, in the sense of the divine abidings. "Others will be non-celibate, we here will be celibate" - in the Sallekha Sutta, in the sense of abstinence from sexual intercourse.

In the Mahādhammapāla Jātaka, in the sense of contentment with one's own wife. "I directly know, Sāriputta, that I have practised the holy life endowed with four factors - I was an austere ascetic" - in the Lomahaṃsa Sutta, in the sense of energy.

In the Nimi Jātaka, in the sense of the eightfold Observance undertaken by way of self-restraint. "But this, Pañcasikha, holy life leads exclusively to disenchantment, to dispassion, etc. it is just this noble eightfold path" - in the Mahāgovinda Sutta itself, in the sense of the noble path. "This holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans" - in the Pāsādika Sutta, in the sense of the entire Dispensation included in the threefold training. Here too it applies in the sense of the noble path and the Dispensation.

"Is lived" means is dwelt in, is practised - this is the meaning. "For the purpose of deceiving people" means for the purpose of astonishing the people, the world of beings, by such means as "Oh, the noble one is moral, dutiful, of few wishes, content, of great supernormal power, of great might" and so on. "For the purpose of flattering people" means for the purpose of causing people with confident minds to say "What is given to such a noble one will be of great fruit" and "What is needed? What should be brought?" - for the purpose of making people speak thus. "For the benefit of material gain, honour and fame" means: that gain of the four requisites which is stated as a benefit of morality thus - "If, monks, a monk should wish 'May I be an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick,' he should be one who fulfils morality"; and that honour which is reckoned as the respectful giving of the four requisites, reckoned as esteem, respect and reverence; and that fame which is reckoned as the risen sound of praise by the method beginning with "accomplished in morality, very learned, remembering what has been learnt, putting forth strenuous energy" - which is the benefit pertaining to the present life for those living the holy life; for that purpose. "Thus may people know me" means: the connection is that this holy life is not lived even for the purpose of being honoured by the people knowing one by such means as "This one is moral, of good character" and so on, on the basis of one's own existing virtues, when there is the abiding in the holy life - "May people know me, may they honour me."

Some, however, say: "For the purpose of deceiving people" means for the purpose of astonishing people by the state of scheming through the threefold basis of scheming, reckoned as hinting to those nearby, deportment-based, and dependent on the use of requisites, on the part of one having evil desires, overcome by desire. "For the purpose of flattering people" means for the purpose of talking to people, on the part of one having evil desires only, by the state of talking or by the state of persuading, by way of round-about talk, insinuation and so on, for the sake of requisites. "For the benefit of material gain, honour and fame" means for the purpose of producing the arising of benefit reckoned as material gain, honour and fame, on the part of one having evil desires only, because of regarding material gain and so on as important. "Thus may people know me" means: on the part of one having evil desires only, with the intention of being honoured for non-existing virtues, "thus may people know me" - this holy life is not lived - thus they explain the meaning here. But the former meaning is indeed more essential.

In "atha kho," here "atha" is a particle in the sense of a different purpose, and "kho" is in the sense of emphasis. By that, it shows that this holy life, monks, is lived for a purpose other than scheming and so on. Now, showing that purpose, he said "for the purpose of restraint and for the purpose of abandoning." Therein, restraint is fivefold - Pātimokkha restraint, mindfulness restraint, knowledge restraint, patience restraint, and energy restraint.

Therein, that which has come by the method beginning with "one is endowed, fully endowed with this Pātimokkha restraint" - this is called Pātimokkha restraint, which is also called restraint by morality. That which has come as "one guards the eye-faculty, one commits to restraint of the eye-faculty" - this is restraint by mindfulness.

This is the restraint by knowledge that has come. By the method beginning with "one is patient with cold and heat," this is the restraint by patience that has come. By the method beginning with "one does not accept an arisen sensual thought," this is the restraint by energy that has come. In meaning, however, the volitions and abstinences that occur by way of abandoning killing living beings and so on, and by way of performing all kinds of duties. In brief, all bodily and verbal self-control; in detail, the non-transgression of the seven classes of offences is restraint by morality. Mindfulness itself is restraint by mindfulness, or the wholesome aggregates in which mindfulness predominates. Knowledge itself is restraint by knowledge. Non-hate by way of endurance, or the wholesome aggregates that thus occur with non-hate predominating, is restraint by patience - so some say. Energy itself that occurs by way of non-acceptance of sensual thought and so on is restraint by energy. Among those, the first should be understood as restraint because of restraining the immorality of bodily misconduct and so on; the second, of unmindfulness; the third, of not-knowing; the fourth, of impatience; the fifth is restraint because of restraining, because of shutting out, idleness. Thus "for the purpose of restraint" means for the purpose of this restraint; the meaning is for the purpose of accomplishing restraint.

Abandoning too is fivefold - abandoning by substitution of opposites, abandoning by suppression, abandoning by eradication, abandoning by cessation, and abandoning by escape. Therein, what should be said has already been stated below in the commentary on the first discourse of the Book of Ones. But "for the purpose of abandoning" means for the purpose of the abandoning of mental defilements beginning with lust in this and that way, whether in the meaning of giving up or in the meaning of overcoming, even of all five kinds; the meaning is for the purpose of accomplishing abandoning. Therein, they say that by restraint there is the prevention of the entry of mental defilements into the continuity of consciousness, and by abandoning there is both the prevention of entry and the uprooting. But it should be seen that by both, as is appropriate, both are accomplished. For mental states beginning with morality are indeed restraint because of restraining, and abandoning because of abandoning.

In the verses, "not based on hearsay" - calamities are called afflictions - both pertaining to the present life and pertaining to the future life. That which strikes, destroys, and abandons afflictions is "ītiha"; following "ītiha" is "anītiha" - the holy life of the Dispensation and the holy life of the path. Or alternatively, those that strike, go, and proceed together with afflictions and harm are "ītihā" - the impurities beginning with craving. There are no "ītihā" herein - thus "anītiha." Or "ītihā" in the aforesaid meaning are the doctrines of the sectarians; as the opposite of those, this is "anītiha." "Anitiha" is also a reading. Its meaning is - "Itihāya" - sceptical doubt is called "itiha" because of the state of not grasping definitively regarding the teachings; because of accomplishing the state of freedom from doubt for those who proceed in accordance with the advice, since it was made known by the perfectly Self-awakened One, there is no "itiha" herein - thus "anitiha"; the meaning is not dependent on others. For this has been said: "to be individually experienced by the wise" and "unattainable by mere reasoning." But for the sake of metrical ease in the verses, they read "anītiha," making it long.

"Leading to what is grounded in Nibbāna" means it goes to the grounding, the support, the far shore, which is termed Nibbāna; the meaning is that, because of the function of liberation, it absolutely leads to the attainment of Nibbāna. That holy life leading to what is grounded in Nibbāna. "He" means he who, having fulfilled the thirty-odd perfections and having destroyed all mental defilements, fully awakened to the unsurpassed perfect enlightenment - that Blessed One taught, expounded. Or alternatively, "grounded in Nibbāna" is a term for the noble path. Because without that, the plunging into Nibbāna is not possible, and because that does not occur without taking Nibbāna as its support, and because it certainly goes to that - thus it is "leading to what is grounded in Nibbāna." Or alternatively, "leading to what is grounded in Nibbāna" means the holy life of the path that goes within Nibbāna; having made Nibbāna its object, it exists and proceeds within that very thing. "By the great ones" means by those of great self, of lofty disposition. They seek, search for the great Nibbāna, or the great aggregates of morality and so on - thus "great sages" are the noble ones such as the Buddha and others. "Followed" by them means practised. "As taught by the Buddha" means just as phenomena that should be directly known and so on were taught by me, the Perfectly Self-awakened One, precisely as things to be directly known and so on - thus whoever proceeds along this holy life of the path and the holy life of the Dispensation for that purpose. They, who follow the teaching, who accept the exhortation of the Teacher, of me, who instructs as is appropriate with benefits pertaining to the present life and the future life, will make an end, a limit, a non-continuance of the entire suffering of the round of rebirths, or will realise Nibbāna, which is the end of suffering.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Second Discourse on Non-Scheming

36. In the ninth, "for the purpose of direct knowledge" means for the purpose of knowing without distortion all phenomena through most excellent knowledge by means of the classification into wholesome and so on, and by means of the classification into aggregates and so on. "For the purpose of full understanding" means for the purpose of fully understanding the phenomena of the three planes of existence by such methods as "this is suffering," and for the purpose of transcending them. Therein, the direct knowing of what should be directly known has the domain of the four truths. But the full understanding of what should be fully understood, even though it has the domain of the truth of suffering, does not proceed without the abandoning, the realisation, and the full realization through meditative development; therefore it should be understood that abandoning and so on are also included here. The remainder has the same meaning as stated in the next discourse.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Discourse on Pleasure

37. In the tenth, "with abundant happiness and pleasure" - here, "happiness" means bodily happiness; "pleasure" means mental. Therefore, one for whom bodily and mental happiness frequently proceeds is said to be "with abundant happiness and pleasure." "Source" - in such passages as "Sāriputta, there are these four modes of generation," a portion of aggregates has come as "mode of generation." In such passages as "For this is a wise way, Bhūmija, for the achievement of the fruit," it means cause.

And in such passages as "The kamma-born winds, having arisen, having turned it feet upward and head downward, deliver it at the opening of the mother's womb," it means the urinary passage. But here, cause is what is intended. "For him" means by this. "Initiated" means established, upheld, completed, or accomplished.

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

Here, action pertaining to the three planes and the remaining unwholesome mental states. In the passage "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life," here are 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 have come in two ways in the monastic discipline as "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life." In the six sense bases, "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, however, "There are, monks, mental corruptions leading to hell, there are mental corruptions leading to the animal realm, there are mental corruptions leading to the sphere of ghosts, there are mental corruptions leading to the human world, there are mental corruptions leading to the world of gods" - they have come in five ways. And here, action alone is intended as mental corruptions. In the Book of Sixes, "There are, monks, mental corruptions to be abandoned by restraint" - by this method and so on, they have come in six ways. In the Sabbāsava exposition, those very same together with mental states to be abandoned by seeing have come in seven ways. But here it should be understood that four mental corruptions are intended according to the method of the Abhidhamma.

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

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

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

"In situations that arouse spiritual urgency" means in the grounds for spiritual urgency such as birth and so on, which are productive of spiritual urgency. Birth, ageing, illness, death, suffering in the realms of misery, suffering rooted in the round of rebirths in the past, suffering rooted in the round of rebirths in the future, and suffering rooted in the search for food in the present - these indeed are the grounds for spiritual urgency, called situations that arouse spiritual urgency. Furthermore, "the world community is ablaze, 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" - these and such others should be understood here as situations that arouse spiritual urgency. "By spiritual urgency" means by the spiritual urgency reckoned as fear arisen dependent on the grounds for spiritual urgency such as birth and so on. In meaning, however, knowledge accompanied by moral fear is called spiritual urgency.

"Of one who is spiritually stirred" means of one in whom spiritual urgency has arisen through the manifold sufferings of birth and so on by way of descent into the womb and so on. And some read "having been spiritually stirred." "By thorough striving" means by skilful striving; the meaning is by right effort. For that is called "striving" because one strives in such a way that unwholesome mental states are abandoned and wholesome mental states go to fulfilment through development, and because of accomplishing the highest state. Therein, through spiritual urgency, not seeing any shelter, rock cell, or refuge in existence and so on, not clinging to them, with a mind not attached, and with the perception of what is contrary turned away by its opposite, he surely slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. He, through dependence on a good friend, abundant in wise attention, with a pure disposition in practice, properly engaged in serenity and insight meditation, becomes disenchanted with and dispassionate towards everything that is subject to activities, and arouses zeal in insight. Therein, that which is abundant in wise attention, with a pure disposition in practice, properly engaged in serenity and insight meditation - by that, his abundance of happiness and pleasure in this very life should be understood. But that this one, established in serenity, properly engaged in insight, becomes disenchanted with and dispassionate towards everything that is subject to activities, and arouses zeal in insight - by that, it should be understood that the source has been initiated for him for the elimination of mental corruptions.

In the verses, "saṃvijjetheva" means one should indeed be spiritually stirred, one should indeed arouse spiritual urgency. Some read "saṃvijjitvānā." The meaning is: having become spiritually stirred in the manner stated. "Wise one" means one endowed with wisdom; what is meant is one of three-rooted conception. "Having examined through wisdom" means having rightly examined through wisdom by way of being spiritually stirred regarding the grounds for spiritual urgency. Or alternatively, having rightly examined through wisdom. The remainder is of manifest meaning everywhere.

The commentary on the Tenth Discourse is completed.

Thus in the Paramatthadīpanī, the Itivuttaka Commentary,

the commentary on the first chapter in the Book of Twos is completed.

2.

The Second Chapter

1.

Commentary on the Discourse on Applied Thought

38. In the first discourse of the Second Chapter, regarding "the Tathāgata, monks" - here the word "Tathāgata" is seen used in the sense of a being, the Perfectly Self-awakened One, and so on. Thus it occurs in the sense of a being in such passages as "the Tathāgata exists after death" and so on.

In such passages and so on, it refers to the Perfectly Self-awakened One.

In such passages and so on, it refers to the Teaching.

In such passages and so on, it refers to the Community. Here, however, it refers to the Perfectly Self-awakened One. Therefore, regarding "Tathāgata" - here the Blessed One is called "Tathāgata" for eight reasons. Which eight? 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 by whatever resolution, having fulfilled the perfection of giving, having fulfilled the perfections of morality, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity, having fulfilled these ten perfections, ten secondary perfections, and ten ultimate perfections - thus thirty perfections, having relinquished these five great relinquishments - the relinquishment of limbs, the relinquishment of self, the relinquishment of wealth, the relinquishment of wife, and the relinquishment of kingdom - just as Vipassī and the other Perfectly Self-awakened Ones came, so too our Blessed One came - thus he is a Tathāgata. As he said -

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 Vipassī and the others, immediately upon being born, having stood firmly on even feet on the earth, facing north, went with seven strides, so too our Blessed One went - thus he is a Tathāgata. As they have said -

Thus "gone thus" means Tathāgata.

How is he a Tathāgata in the sense of "having arrived at the true characteristic"? He who has arrived at the individual characteristic and the common characteristic of all material and immaterial phenomena, the true, the unerring, by the course of knowledge, without failing, having attained, having understood - he is the Tathāgata. As he said -

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 the noble truth of suffering,' monks - this is true, this is unerring, this is not otherwise" - in detail. And the Blessed One has fully awakened to them; 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 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, etc. 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. Here the origination of the term "Tathāgata" in the sense of true seeing 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 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'."

For 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, undistorted - by changing the letter "da" to the letter "ta," the derivation of the term "Tathāgata" - thus here the derivation of the term should be understood.

How is he a Tathāgata by virtue of true acting? For the Blessed One's body is in accordance with his speech, and his speech also with his body. Therefore he speaks as he acts, and acts as he speaks. And for one who is such, as is his speech, so too his body has gone forth in action. 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 the Blessed One, making the summit of existence above and Avīci below as the limits, and across in immeasurable world systems, 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, a god above 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 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. For 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, 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 comforted, I shall comfort; having attained final Nibbāna, I shall lead others to final Nibbāna; being purified, I shall purify; 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 Lord 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? This great compassion of the Lord of the World, by which, 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, being liberated from the suffering of wandering in the round of rebirths, shall liberate them," he 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 of the great Bodhisattas 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 brought together 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. 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, that very compassion 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 "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" - thus, of the four noble truths which encompass all that is to be known and which are the cause of both occurrence and cessation, 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 eradication of the side of defilement that obstructs the understanding of the actual intrinsic nature, through the functioning in an undistorted manner reckoned as the full realisation 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 elucidated.

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, divided into distinctions such as inferior and so on - 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, 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 unattached and 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 he is a Tathāgata as one who has come to the true.

Likewise, analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, and 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. 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.

Whatever intrinsic language, unerring conventional expression, and speech there is regarding that 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 not 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, function, and so on 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 reprove 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 without remainder, 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 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 leading to liberation taught by you 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 hell - 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 by one's own action - thus "the destination of hell." The intensely dark cold purgatories too are included within these very ones. Worms, insects, grasshoppers, serpents, birds, dogs, jackals, and so on are called animals because of being stretched across horizontally. They themselves are the destination - thus "the destination of animals." Those afflicted by hunger and thirst, those who subsist on what is given by others, the parched and thirsty, and so on, 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, sides, hands, and feet, from the fingers and the spaces between the fingers, and from the body hairs and 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."

By this beginning, 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 claiming in every way without 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 the knowledge of omniscience; because of the very absence of obstruction therein, taking its unimpeded occurrence, it is also called unobstructed knowledge. This is the summary here; the detail, however, will become clear further on.

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, these seven are the 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 truths, or realises Nibbāna itself - that concord of mental states is called "enlightenment" (bodhi). 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. Factors of that enlightened one are 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, there is mindfulness regarding external phenomena" - by this and so on, showing their occurrence by the elucidation 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, 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 for the noble ones and because of being the exclusive cause for the achievement of Nibbāna. It goes killing mental defilements; it is sought by those who desire it; 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, to begin with, 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 cessation 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." "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. Thus too the Blessed One has arrived at the true, hence he is a Tathāgata. 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 and sense bases of that world; the knowing of the sharpness and softness of the faculties beginning with faith; the knowing 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? Those elements of the Blessed One - the noble birth, the full enlightenment, the declaration of the Teaching and Discipline, and the Nibbāna element without residue of clinging - they are true. What is meant? For whatever purpose they were 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, they are true, unerring, not otherwise. For thus this Blessed One, while still a Bodhisatta, having accomplished all the causes of Buddhahood of the aforementioned manner, beginning with the fulfilment of the thirty perfections, while 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; this ten-thousand-fold world system trembled, quaked, and shook violently; immeasurable radiance pervaded the ten thousand world-systems; as if wishing to see his glory, the blind 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 emitted sounds in a sweet manner; 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 shining, freed from impurities, all the stars in the sky shone; except for the gods of the immaterial sphere, all the remaining gods and 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 forth; 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; breaking through the rock surfaces on the earth's surface, 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 revolving 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, with the manifestation of many marvels, for whatever purpose it was greatly 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 mere 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 and disintegration, 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 also 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. That, monks, I say 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 penetrated, 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 is thus" 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 is thus."

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 being a Tathāgata? "By the state of being a Tathāgata" 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 entire side of mental defilements without remainder 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 method of the truths, dependent origination, and so on was 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 Community, the Tathāgata honoured by gods and humans - may there be well-being." That 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.

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 -

Regarding "the Worthy One, the Perfectly Self-awakened One," here the meaning of the term "Worthy One" has been stated above. The Perfectly Self-awakened One, because of having perfectly and by himself awakened to all phenomena. Whatever is to be known, all of that in every way, without distortion, by himself alone has been fully awakened to - this is what is meant. By this, the achievement of the knowledge of omniscience - which is reckoned as the unobstructed knowledge, whose functioning is dependent on wish, which is capable of awakening to all phenomena in every way, and which is without dependence on the instruction of others - is shown.

But is not the unobstructed knowledge different from the knowledge of omniscience? Otherwise, would not the statement that the six knowledges not shared with others are Buddha-knowledges be contradicted? It is not contradicted, because one and the same knowledge has been stated in two ways, by way of the distinction in the proceeding regarding its domain, for the purpose of showing its nature as not shared with others. For that one knowledge itself is the knowledge of omniscience because of having as its domain all conditioned, unconditioned, and conventional phenomena without remainder; and it is called the unobstructed knowledge because of the absence of obstruction therein, taking its unimpeded proceeding. As it is said in the Paṭisambhidā -

"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," and so on.

Therefore there is no difference between them in meaning; this should certainly be accepted thus. Otherwise, the knowledge of omniscience and the unobstructed knowledge would incur commonality and not having all phenomena as object. For there is not even the slightest obstruction to the Blessed One's knowledge; and if the unobstructed knowledge did not have all phenomena as its object, then wherever it does not proceed, because of the existence of obstruction there, there would be no unobstructed nature at all. Or else, let the unobstructed knowledge be indeed different from the knowledge of omniscience; but here, because of its unobstructed functioning everywhere, by "unobstructed knowledge" the knowledge of omniscience itself is intended. It is by the achievement of that very knowledge that the Blessed One is called omniscient, all-knowing, the Perfectly Self-awakened One - not because of awakening to all phenomena at once. And thus it was said in the Paṭisambhidā -

"This is a designation realised at the end of liberation by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, together with the attainment of the knowledge of omniscience, that is to say 'Buddha.'"

For through the achievement of the knowledge capable of awakening to all phenomena, there was the ability to penetrate all phenomena without remainder in the Blessed One's continuity.

Here one asks - Does this knowledge, when proceeding, proceed regarding the entire domain at once, or gradually? And what here - If it proceeds regarding the entire domain at once, then, just as for one looking at a painting from a distance where conditioned phenomena differentiated by the distinctions of past, future, present, internal, external, and so on, and unconditioned and conventional phenomena all present together, there would be no awakening by way of distinction of domains, and that being so, it would follow that all phenomena become the objects of the Blessed One's knowledge in an undetermined form, just as all phenomena are in the mode of non-self for those who practise insight with "all phenomena are non-self." Even those who say "The knowledge of the Buddhas proceeds at all times, free from conceptual proliferation, having as its domain the characteristic of stability of all knowable phenomena, and therefore they are called all-knowing. And having done so -

"This statement too is well spoken" - they say, but for them too there is no overcoming of the stated fault, and because of having the characteristic of stability as object, since past and future conventional phenomena lack that, the Blessed One's knowledge would have only a partial domain. Therefore, that knowledge proceeds at once only - this is not fitting.

Then does knowledge proceed in the entire domain gradually? This too is not fitting. For indeed, when what is to be known, which is divided into many classifications by way of birth, plane, intrinsic nature and so on, and by way of direction, region, time and so on, is being grasped gradually, its complete penetration without remainder is not possible, because of the limitless nature of what is to be known. But those who say "Because of not deceiving regarding the meaning, having made a portion of what is to be known evident, and having resolved 'the rest is likewise,' by determination the Blessed One is omniscient, and that knowledge is not inferential because of the absence of doubt. For in the world, inferential knowledge is bound up with doubt" - for them too this is not fitting. For when the whole is not evident, the determination by making a portion of what is to be known evident through not deceiving regarding the meaning, and having resolved 'the rest is likewise too,' is not possible. For whatever is that remainder, that is not evident. But if that too were evident, it would not have the status of a remainder - all this is without reason. Why? Because it is not a matter for investigation. For this was said by the Blessed One -

"The domain of a Buddha, monks, is incomprehensible, it should not be considered; whoever were to consider it, would become a partaker of madness and vexation."

But here this is the conclusion - Whatever the Blessed One wished to know, whether the whole or a part, therein knowledge proceeds from direct experience through its unobstructed functioning, and there is constant concentration because of the absence of distraction; because of the whole that is wished to be known not being outside its domain, its functioning would not be dependent on wish; that should certainly be accepted absolutely, from the statement "All phenomena are bound to the Buddha, the Blessed One's adverting, bound to his wish, bound to his attention, bound to the arising of his consciousness." Even the Blessed One's knowledge having the past and future as its domain is direct experience itself, because of being devoid of inference, tradition, and the grasp of reasoning.

But is it not that even in this position, when the whole is wished to be known, then at once, because of having the whole as its domain, the Blessed One's knowledge would proceed in an undetermined form, and thus there is no overcoming of the stated fault? No, because that has been purified. For that domain of a Buddha has been purified - it is incomprehensible. Otherwise, because of functioning equally with the knowledge of ordinary people, the incomprehensibility of the knowledge of the Buddhas, the Blessed Ones, would not exist; therefore, even when having all phenomena as its object, it proceeds having well determined those phenomena, just as when having a single phenomenon as its object - this is what is incomprehensible here. As much as is to be known, so much is knowledge; as much as is knowledge, so much is to be known; knowledge has what is to be known as its limit; what is to be known has knowledge as its limit - thus, together and separately, at once and gradually, in accordance with wish, because of having perfectly and by himself awakened to all phenomena, the Blessed One is the Perfectly Self-awakened One. That Perfectly Self-awakened One.

"Two applied thoughts" means two right applied thoughts. Therein, they think by means of it, or it itself thinks, or it is merely the act of thinking - thus it is "applied thought." This has the characteristic of fixing the mind upon the object, the function of striking and repeatedly striking, and the manifestation of leading consciousness to the object. But by the distinction of domain, having divided it into two, it was said "two applied thoughts." "Occur" means they move evenly and rightly, again and again, within a boundary. For this form has the meaning of boundary, and by that connection, "to the Tathāgata, the Worthy One, the Perfectly Self-awakened One" is an accusative expression used in the sense of the genitive. This is what is meant - They move evenly and rightly within the Tathāgata's, the Worthy One's, the Perfectly Self-awakened One's own domain, not transgressing each other's boundary, again and again, abundantly, frequently, they occur and proceed.

But what is their domain, what is their limit, and how, not transgressing that, do they proceed upwards and upwards, frequently, repeatedly, and constantly? It is said - The applied thought of security and the applied thought of solitude - these are just the two applied thoughts. Among them, the applied thought of security is firstly associated with compassion as a distinction of the Blessed One, but it is also obtainable as associated with friendliness and altruistic joy; therefore it should be understood as a forerunner of and associated with the great compassion attainment and the attainment of friendliness and so on. The applied thought of solitude, however, is a forerunner of and associated with fruition attainment, and is also obtainable by way of the divine abiding and so on. Thus applied thought is their domain; therefore, even though they frequently proceed in one continuity, since from time to time they operate only within their own domain, there is no limit, and there is no functioning through mixing.

Therein, the applied thought of security should be elucidated by way of the Blessed One's entry of compassion and so on, and the applied thought of solitude by way of the attainments. Herein is the elucidation: It should be stated by way of showing the aspects of the world community being ablaze and so on through the fire of lust and so on, beginning with "this world is born of torment, afflicted by suffering," in the preliminary stage of the great compassion attainment, and also in the attainment itself by way of the first meditative absorption. For this was said:

"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.

"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, fenced in by 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 - seeing thus; 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, the world community, bound by the bondage of lust, by the bondage of hate and delusion, by the bondage of 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, etc. 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, constantly 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, fixed in 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, fixed in the ten wrong courses, endowed with the 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."

By this very method, the Blessed One's entry of friendliness towards beings should also be elucidated. For friendliness too proceeds by bringing happiness, which is the counterpart of suffering that is the domain of compassion, towards beings; thus here the applied thoughts of non-anger and non-violence are the applied thought of security. The applied thought of solitude, however, is just the applied thought of renunciation; its occurrence should be understood by way of the preliminary stage of the first meditative absorption in the divine abidings and noble abidings, and by way of reviewing. Therein, those attainment-abidings of the Blessed One numbering twenty-four hundred thousand ten millions by way of daily resort, the knowledge that proceeds as a forerunner of those, following the course of concentration and following the course of knowledge, which is called the great diamond knowledge traversing twenty-four hundred thousand ten million attainments - by way of those, the frequent occurrence of the Blessed One's applied thought of solitude should be understood. And this meaning should also be understood by the Mahāsaccaka Sutta. For there the Blessed One said:

"So I, Aggivessana, internally steady the mind, settle it, on that very same former sign of concentration, by which I constantly dwell."

For the Blessed One brought this forth as if seizing a thief together with the stolen goods, when Saccaka the son of the Nigaṇṭhas had reflected thus: "The ascetic Gotama is handsome, pleasing, with well-formed lips, a slender tongue, sweet speech; he goes about, methinks, delighting the assembly, but he has no unified focus of mind, one who goes about thus full of persuasion" - in order to show "No, Aggivessana, the Tathāgata does not go about delighting the assembly, full of persuasion; he teaches the Teaching even to an assembly extending to the edge of the world-circle, not withdrawn, untainted, devoted to unity, to the lone-dweller's emptiness, to the fruition of the fruition attainment."

For the Blessed One, at the moment when the assembly gives applause or when he reviews the Teaching, at that moment, having determined the time by the preliminary part, he attains fruition attainment during the interval of an in-breath or an out-breath; when the sound of the applause has not yet ceased, and at the conclusion of the reviewing of the Teaching, having emerged from the attainment, he teaches the Teaching beginning from the place where he was standing. For the Buddhas' dwelling in the life-continuum is light; they attain attainments during the interval of an in-breath or an out-breath. Thus, by means of the aforesaid attainments together with their preliminary parts, the frequent occurrence of the Blessed One's applied thought of security and applied thought of solitude should be understood.

Therein, for one whose defilements such as the applied thought of anger and the applied thought of violence and so on have been abandoned, through the power of the applied thought of non-anger and the applied thought of non-violence, because of the absence of fear from anywhere, one who is endowed with that dwells having attained security, and from that, for everyone at all times there is only security, only fearlessness. Therefore, being twofold, the applied thought of security makes security for both. But for one whose defilements such as the applied thought of sensuality and so on have been abandoned, through the power of the applied thought of renunciation, seclusion is threefold: seclusion of the body, seclusion of the mind, and seclusion from clinging; and seclusion is fivefold - seclusion by substitution, seclusion by suppression, seclusion by eradication, seclusion by subsiding, and seclusion by escape - goes to fulfilment. That, as is appropriate, by way of object and by way of association, is an applied thought accompanied by solitude - thus it is the applied thought of solitude. And these two applied thoughts, even though having thus divided domains, arise for the mutual assistance of beginners. For just as the applied thought of solitude serves for the arising of the unarisen applied thought of security and for the increase and expansion of the arisen, so too the applied thought of security serves for the applied thought of solitude. For without withdrawn body and mind, the abiding in friendliness and so on do not come to be, and without the abandoning of anger and so on, there is simply the non-arising of seclusion of the mind and so on - thus these phenomena should be seen as of great mutual assistance. But for the Blessed One, whose defilements have been abandoned in every respect, for the welfare of the world, thus the applied thought of security and the applied thought of solitude bring only welfare and happiness even in the mere interval of an in-breath. It should be connected as "the applied thought of security and the applied thought of solitude."

In order to explain in detail the two applied thoughts thus set forth in summary, he said beginning with "delights in non-affliction." Therein, non-affliction, the not causing suffering to anyone, is non-affliction; that which is to be delighted in is a delight for him - thus "one who delights in non-affliction." Devoted to non-affliction, constantly engaged by way of cultivating it - thus "devoted to non-affliction." "Eseva" means "this very." "By conduct" means by action, by bodily and verbal engagement - this is the meaning. "I do not harm anything" means among the low and so on, any being whatsoever, whether moving - because of the connection with craving and trembling - or still - because of the absence of that, because all mental defilements have been abandoned and their agitation has ceased - I do not afflict, I do not cause suffering. The Blessed One, whose disposition is compassion, who frequently attains the great compassion attainment, said thus in accordance with his own supremely cherished disposition of compassion. By that he shows the applied thought of non-violence and the applied thought of non-anger. This is what is meant - "I, by this conduct, by this practice, thus rightly practising, thus dwelling in the attainment abidings, thus accepting the honours, respect, esteem, homage, and veneration done by those desirous of merit, do not harm any being among beings; moreover, I foster only their welfare and happiness, distinguished as pertaining to the present life, pertaining to the future life, and pertaining to the ultimate goal."

"Whatever was unwholesome, that has been abandoned" means whatever unwholesome of one and a half thousand varieties of mental defilements and other associated unwholesome of infinite varieties, all that was abandoned and uprooted by me at the very foot of the Bodhi tree. By this, together with the seclusion by escape, which is the chief among the seclusions, he shows the seclusion by eradication and the seclusion by subsiding. Some, however, here also bring in the seclusion by substitution and the seclusion by suppression. For the Blessed One's own elimination of mental defilements is stated here together with the practice that led to it.

Thus the Blessed One, having now brought to its summit his own disposition towards solitude, cultivated over immeasurable cosmic cycles, together with the disposition towards escape, standing there, makes clear that disposition through the means of reviewing the abandoning of his own mental defilements, having attained fruition attainment. Now, for whatever purpose the Teacher here set forth these two applied thoughts, now showing that purpose, he said beginning with "Therefore, monks." For the Blessed One began this teaching in order to establish the monks therein through the very means of showing his own frequent occurrence of this pair of applied thoughts.

Therein, "therefore" means because for me who delights in non-affliction and solitude, only the applied thoughts of security and solitude frequently occur - therefore. "Tiha" is merely a particle. "Dwell delighting in non-affliction" means dwell delighting in the abiding in compassion through the abiding in friendliness towards all beings. By that he states the removal of anger and the mental defilements co-existent with it. In "of you" (tesaṃ vo), here "vo" is merely a particle. "Dwell delighting in solitude" means dwell having made all forms of seclusion - both bodily seclusion and so on, and seclusion by substitution of opposites and so on - a ground for delighting in. Just as "by this conduct we" and so on is a showing of the manner of occurrence of the applied thought of security for them, so "what is unwholesome" and so on is a showing of the manner of occurrence of the applied thought of solitude. Therein, just as a search for wholesome phenomena should be made by one who wishes to fulfil blameless phenomena, having become one who seeks "what is wholesome," so too a search for the unwholesome should be made by one who wishes to abandon blameworthy phenomena - thus he said "what is unwholesome" and so on. For direct knowledge is the precursor of full understanding, abandoning, realisation, and development. Therein, "what is unwholesome" means what indeed is the unwholesome, what is its characteristic by intrinsic nature, or what are its function, manifestation, and proximate cause - thus it shows the method of reviewing the unwholesome beginning with its intrinsic nature and function. And this applied thought has come by way of the beginner; "what is not abandoned, what should we abandon" - this pair of terms is by way of the learner. Therefore, "what is not abandoned" means among the unwholesome states such as the mental fetter of sensual lust and so on, what unwholesome state has not been eradicated by our path? "What should we abandon" means what unwholesome state should we uproot? Or alternatively, "what should we abandon" means among transgression, prepossession, and underlying tendency, what category of unwholesome do we now abandon - this is the meaning. Some, however, read "what is not abandoned" (kiṃ appahīna). For them, among the unwholesome states of many divisions by way of the mental fetter of wrong view and so on, what particular unwholesome state, by what particular method, or by which path is not abandoned by us - this is what is meant. The remainder is according to the method already stated.

In the verses, "the Buddha" means the Buddha because of having awakened to, having penetrated, the four noble truths without distortion by self-born knowledge, since there is no knowable thing apart from the truths. For thus it has been said -

"Who bears the unbearable" means because, apart from the Great Bodhisatta, of the impossibility for others to endure and bear it, he endures and bears the entire accumulation of requisites for enlightenment and the undertaking of great compassion, which are unbearable; likewise, because of the difficulty for others to endure and overcome them, he endures and overcomes the five Māras, which are unbearable; through the understanding of the divisions of disposition, underlying tendency, temperament, inclination, and so on, he endures and bears the Buddha's task, which is unbearable by others, reckoned as instruction to those amenable to instruction as is appropriate through benefits pertaining to the present life, the future life, and the highest good; or because of being one who accomplishes well therein. In "occur to him" (samudācaranti naṃ), here "naṃ" is merely a particle, or the meaning is "him, the Tathāgata."

"Dispeller of darkness" means he drove away, cast out the blinding darkness of delusion, termed darkness, in one's own and others' continuities - thus he is the dispeller of darkness. "Gone to the far shore" means gone to the far shore, which is Nibbāna. Or alternatively, gone to the far shore, the limit, of the great resolution set in motion by the method beginning with "being freed, he would free" and so on, or of the entire suffering of the round of rebirths, or of the qualities of omniscience - thus "gone to the far shore"; him, the dispeller of darkness, gone to the far shore. From that very fact, "the Buddha who has attained what should be attained" means he has attained all that should be attained by Perfectly Self-awakened Ones - morality and so on, the knowledge of the ten powers and so on - this is the meaning. "The master" means the supreme mastery of adverting and so on, which is dependent on wish, in meditative absorptions and so on, and the mastery over consciousness, which is termed noble supernormal power and not shared with any other, exist for him - thus he is a master; him, the master - the meaning is "one who has mastery." "Without mental corruptions" means through the absence of all mental corruptions beginning with the mental corruption of sensuality. "Who has crossed over poison" means one who crosses over poison because of having vomited out the unevenness of bodily unrighteousness and so on, or having crossed over all the stain of mental defilement termed poison, or having himself crossed over the poison that is the entire suffering of the round of rebirths and causing others to cross over - thus he is one who has crossed over poison; him, one who has crossed over poison. "Liberated" means liberated in the fruition of arahantship, which is the elimination of craving, or in Nibbāna; "the sage" means because of going to both, or because of being endowed surpassingly with knowledge termed wisdom, or with bodily moral perfection and so on. "Sage" - for there are many kinds of sages: the household sage, the homeless sage, the learner sage, the sage beyond training, the individual sage, and the sage of sages. Therein, a householder who has attained the fruit and understood the teaching is the household sage; one gone forth of such a nature is the homeless sage; the seven learners are the learner sage; one who has eliminated the mental corruptions is the sage beyond training; an Individually Enlightened One is the individual sage; the Perfectly Self-awakened One is the sage of sages. It is this very one that is intended here. "Bearing his final body" means because of the absence of renewed existence in the future, he bears the last, the final body - thus he is the bearer of the final body; him, the bearer of the final body. "Who has abandoned Māra" means because of having properly relinquished the Māra of mental defilements and so on. From that very fact, through the eradication of the cause of ageing, by way of the attainment of Nibbāna without residue of clinging, one who has gone beyond all ageing including obvious ageing and so on. And it should be seen that here, under the heading of ageing, the going beyond birth, death, sorrow, and so on is stated. The connection is: I say that two applied thoughts occur to that Tathāgata who is of such a nature.

Thus the Blessed One, having indicated the pair of applied thoughts by the first verse, and then having shown the applied thought of solitude by the second verse, now in order to show the applied thought of security, spoke the third verse beginning with "just as on a rock." Therein, "standing on a rocky mountain peak" means standing just as on a solid rocky mountain peak made of stone. For indeed there is no task of raising and stretching the neck upwards and so on for one standing there. "Such a simile" means a corresponding simile of a rocky mountain. Now here this is the meaning in brief - Just as a man with eyes, standing on a rocky mountain peak, might see the populace all around, just so the wise one, the one of beautiful wisdom, the all-seeing one through the knowledge of omniscience, the Blessed One, having ascended the palace made of the Teaching, made of wisdom, himself free from sorrow, looks upon, considers, and examines the populace sunk in sorrow and overcome by birth and ageing, the orders of beings. Now here this is the intention - Just as indeed, having made a great field all around at the foot of a mountain, and having made huts there on the embankments of the paddy fields, one might light fires at night, and there would be darkness possessed of four factors, then for a man with eyes standing on the summit of that mountain and looking down at the piece of land, neither the field, nor the embankments of the paddy fields, nor the huts, nor the people sleeping there would be visible, but in the huts only the flames of fire would be visible - so too, for the Tathāgata who, having ascended the palace made of the Teaching, surveys the orders of beings, those beings who have not done good, even though seated on the right side in the same dwelling, do not come into the range of the Buddha's knowledge; they are like arrows shot in the night. But those persons accessible to instruction who have done good, even though standing far from him, come into range, like that fire and like the Himalaya mountain. And this too has been said -

Thus in this discourse and in the verses, the Blessed One showed himself as if speaking of another.

The commentary on the First Discourse is completed.

2.

Commentary on the Discourse on the Teaching

39. In the second, "by method" - here the word "pariyāya" occurs in such passages as "Remember it as the Madhupiṇḍika Exposition" and so on, in the sense of teaching. "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action'" and so on, in the sense of reason. In such passages as "Whose turn is it today, Ānanda, to exhort the nuns" and so on, it is used in the sense of turn. But here it is fitting in the sense of both turn and reason. Therefore the meaning here is: monks, the two teachings of the Teaching of the Tathāgata occur as is proper by reason and by turn. For the Blessed One, in accordance with the disposition of those to be guided, sometimes, by such methods as "these mental states are wholesome, these mental states are unwholesome. These mental states are blameworthy, these mental states are blameless. These should be cultivated, these should not be cultivated" and so on, analysing wholesome and unwholesome mental states, making known unwholesome mental states as distinct from wholesome mental states without confusion, teaches the Teaching thus: "See evil as evil." Sometimes, by such methods as "Killing living beings, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest killing of living beings, that is conducive to a short life span" and so on, making known the danger, urging by disenchantment and so on away from evil, he teaches the Teaching thus: "Become disenchanted, become dispassionate."

"They occur" means they exist, they proceed. "See evil as evil" means see all evil mental states as inferior, as bringing harm and suffering in this very life and in the future. "Become disenchanted therein" means in that evil mental state, seeing with right wisdom the manifold dangers by such a method as: "it is evil in the sense of being inferior because of being utterly low in nature; it is unwholesome in the sense of having arisen from lack of proficiency; it is subject to defilement because of destroying the luminous and other states of consciousness which is naturally luminous and clear; it is leading to rebirth because of producing the suffering of existence again and again; it is accompanied by disturbance because of occurring together with disturbances and fevers; it has painful results because of ripening only as suffering; it leads to birth, ageing, and death in the future because of producing birth, ageing, and death even for an immeasurable time in the future; it is capable of destroying all welfare and happiness" and so on, and seeing the benefits in its abandoning - become disenchanted, arrive at disenchantment. And becoming disenchanted, having developed insight, through the attainment of the noble path, become dispassionate towards evil and become liberated. Or, by the path, become dispassionate by way of the dispassion of eradication; then by the fruition, become liberated by way of the liberation of subsiding. Or alternatively, "evil" means evil as inferior. What is meant? That which, being contemptible through the nature of impermanence, suffering, and so on, and being repulsive to the noble ones, leads to the suffering of the round of rebirths - thus it is "evil." But what is that? The collection of phenomena belonging to the three planes of existence. Having seen it as evil in the aforesaid meaning, developing insight therein by way of impermanence, suffering, disease, a boil, a dart, misery, affliction, and so on - become disenchanted. "This is the second" means taking first the elucidation of harm and detriment as they really are, then the separation from it - this is the second teaching of the Teaching.

In the verses, "of the Buddha" means of the Omniscient Buddha. "Compassionate towards all beings" means of one whose intrinsic nature is compassion towards all beings through great compassion. "Teaching by method" means speaking by method, teaching. "See" - he addresses the assembly, or it was said with reference to the chief of the assembly. Some, however, say: "With reference to himself alone, the Blessed One said 'see.'" "Therein" means become dispassionate in that evil; the meaning is abandon lust. The remainder is according to the method already stated.

The commentary on the Second Discourse is completed.

3.

Commentary on the Discourse on True Knowledge

40. In the third, "forerunner" means forerunner in two ways - by way of conascence and by way of decisive support - a precursor, the chief cause. For indeed without ignorance there is no arising of the unwholesome. "For the attainment" means for the attaining, for the acquisition of intrinsic nature; the meaning is "for the occurrence." Therein, regarding the occurrence of the unwholesome, the decisive support condition for unwholesome mental states is seen through the concealment of danger, through being a condition for unwise attention, and through the state of not being abandoned.

Thus, because of being the foundation of suffering such as disease, death and so on, all destinations are here unfortunate realms. Or alternatively, destinations corrupted by mental defilements such as lust and so on, being the occurrence of body, speech and mind, are unfortunate realms - that is, bodily, verbal and mental misconduct. "In this world" means here in this world, or in the human destination. "And the next" means in the other destinations beyond that. "All are rooted in ignorance" means all those failures of misconduct, because of being preceded by ignorance in the manner stated, are indeed rooted in ignorance. "Accumulated by desire and greed" means elevated and accumulated by desire, which has the characteristic of seeking objects not yet attained, and by greed, which has the characteristic of coveting objects already attained - thus "accumulated by desire and greed."

"When" means because, having become hindered by ignorance on account of ignorance. "Having evil desires" means one who, because of being concealed by ignorance, not seeing the danger in evil desire, performing hypocrisy and so on by way of claiming to possess qualities one does not possess, has evil desires; it should be seen that excessive desire too is included by greed itself. "Disrespectful" means devoid of regard among fellows in the holy life, due to the absence of moral fear which takes the world as authority. "From that" means therefore, because of ignorance, evil desire, shamelessness and moral fearlessness. "Produces" means accumulates evil classified as bodily misconduct and so on. "By that one goes to a realm of misery" means by that evil thus produced, one goes, is reborn in a realm of misery classified as hell and so on.

"Therefore" means because these - ignorance and so on - are thus the root of all misconduct and the cause of the defilement of all unfortunate realms, therefore becoming dispassionate towards desire, and greed, and ignorance, and by the word "and" shamelessness and moral fearlessness too, abandoning them by way of eradication. How does one become dispassionate? He said: "Arousing true knowledge" means by the successive order of insight and by the successive order of the path, having striven, arousing the true knowledge of the path of arahantship in one's own continuity. "All unfortunate realms" means all destinations reckoned as misconduct, or suffering because of being the foundation of the suffering of the round of rebirths - all five destinations one should give up, should abandon, should transcend. For indeed by the abandoning of the round of mental defilements alone, the round of action and the round of result are abandoned.

The commentary on the Third Discourse is completed.

The commentary on the first recitation section is completed.

4.

Commentary on the Discourse on One Declined in Wisdom

41. In the fourth, "thoroughly declined" means well declined. "Who have declined from noble wisdom" means those beings who, through the penetration of the rise and fall of the five aggregates and through the penetration of the four truths, because of standing far from mental defilements, have declined from noble, pure insight wisdom and path wisdom - they are exceedingly declined from mundane and supramundane achievements, greatly to be pitied. But who are they? Those who are possessed of obstruction by kamma. For they, because of the state of being fixed in the wrong course, are certainly declined, imperfect, greatly to be pitied. Therefore he said "an unfortunate realm is to be expected." Those possessing obstruction by kamma results are also declined. Or alternatively, on the bright side, those called "not declined" are those free from the threefold obstruction, holding right views, and endowed with the knowledge that one is the owner of one's actions. The remainder should be understood in accordance with the method already stated.

In the verses, "of wisdom" is an ablative expression, meaning by decline from insight knowledge and path knowledge. Or this is the genitive case, meaning by the decline of the aforesaid knowledge; and here the decline is precisely the non-arising of what should be produced. "Settled in mentality-materiality" means attached to and clinging to mentality-materiality, the fivefold aggregates of clinging, by the power of craving and wrong view in the manner beginning with "this is mine"; because of that very thing one imagines "this is truth," one imagines "only this is the truth, anything else is vain." The case ending of "in the world with its gods" should be diverted.

Having thus shown the side of defilement by the first verse, now, making known the power of wisdom - that through the non-attainment of which the round of mental defilements turns by way of imaginings and adherences in mentality-materiality, and through the arising of which there is the arrest of the round - he spoke the verse "For wisdom is foremost in the world."

Therein, "in the world" means in the world of activities. Just as the Perfectly Self-awakened One among beings, there is no phenomenon similar to wisdom among activities. For wholesome mental states have wisdom as higher than them, and when wisdom is accomplished, all blameless mental states are accomplished as well. For thus it was said: "For one of right view, right thought is able to arise" and so on. But whatever wisdom is intended here, that is praised as "foremost." And to show how it proceeds, "that which leads to penetration" and so on was stated. Its meaning is - That which is this wisdom that, piercing and breaking through the mass of greed and so on never before pierced, never before broken through, goes, proceeds - thus it leads to penetration; and by which, in each and every order of beings in the existences, modes of generation, destinations, stations of consciousness, and abodes of beings, one rightly, without distortion, knows and realises the utter elimination of birth - reckoned as the first production of the aggregates - and of kammic becoming which is its cause, the final goal, Nibbāna, and arahantship - this path wisdom together with insight is foremost in the world.

Now, praising those who have eliminated the mental corruptions, who are accomplished in the power of wisdom as stated, he spoke the concluding verse "Gods and humans envy them." Its meaning is - Of them - who are self-enlightened through the enlightenment of the four truths, because of the completion of the sixteen functions of full understanding and so on in the four noble truths; who are mindful through the attainment of the expansion of mindfulness; who are of joyful wisdom through the attainment of the expansion of wisdom, because confusion has been uprooted in the manner stated; or who are of joyful wisdom because of the abundance of joy, inspiration, satisfaction, and gladness, beginning from the fulfilment of morality and so on in the preliminary stage up to the realisation of Nibbāna; who bear their final bodies because the fetters of becoming have been utterly eliminated in every respect; who have eliminated the mental corruptions - gods and humans envy them, they are dear to them, they wish to attain that state, thinking "Oh, the power of wisdom! Oh, indeed, may we too be such, thus having crossed over all suffering!"

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Discourse on Bright Qualities

42. In the fifth, "bright" means not bright by the brightness of colour, but bright by the brightness of accomplishment, since they lead to the supreme cleansing through the bright state. Even in essence, all wholesome mental states are indeed bright, being the opposite of the dark state. For by their arising, consciousness becomes luminous and pure. "Qualities" means wholesome mental states. "World" means the world of beings. "Protect" means they guard by establishing a boundary through the support and sustaining. "Shame and moral fear" - here, one is ashamed of what should be ashamed of, or shame is that by which one is ashamed. And this too was said: "Whatever being ashamed of what should be ashamed of, being ashamed of the attainment of evil unwholesome mental states - this is called shame." One has moral fear of what should be feared, or moral fear is that by which one has moral fear. And this too was said: "Whatever having moral fear of what should be feared, having moral fear of the attainment of evil unwholesome mental states - this is called moral fear."

Therein, shame is of internal origination, moral fear is of external origination. Shame takes oneself as authority, moral fear takes the world as authority. Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear. Shame has the characteristic of deference, moral fear has the characteristic of seeing danger in faults with timid fear.

Therein, one produces internally originated shame for four reasons - Having reviewed one's birth, having reviewed one's age, having reviewed one's valour, and having reviewed one's great learning. How? "This evil doing is indeed not the deed of those accomplished in birth; it is the deed of those of low birth such as fishermen and so on. It is not proper for one like me, accomplished in birth, to do this deed." Thus, firstly, having reviewed one's birth, by not doing evil deeds such as killing living beings and so on, one produces shame. Likewise, "This evil doing is indeed a deed to be done by the young. It is not proper for one like me, established in age, to do this deed." Thus, having reviewed one's age, by not doing evil deeds such as killing living beings and so on, one produces shame. Likewise, "This evil doing is indeed the deed of those of a weak nature. It is not proper for one like me, accomplished in valour, to do this deed." Thus, having reviewed one's valour, by not doing evil deeds such as killing living beings and so on, one produces shame. Likewise, "This evil doing is indeed the deed of the blindly foolish, not of the wise. It is not proper for one like me, a wise one, very learned, to do this deed." Thus, having reviewed one's great learning, by not doing evil deeds such as killing living beings and so on, one produces shame. Thus one produces internally originated shame for four reasons. And having produced it, having introduced shame into one's own mind, one does not commit evil deeds. Thus shame is called of internal origination.

How is moral fear called of external origination? "If you commit an evil deed, you will incur reproach in the four assemblies.

For one who reviews thus, through externally originated moral fear, does not commit evil deeds. Thus moral fear is called of external origination.

How is shame called taking oneself as authority? Here a certain son of good family, having made himself the authority and foremost, thinking "It is not proper for one like me, who has gone forth out of faith, who is very learned, who inculcates the austere practices, to do an evil deed," does not commit an evil deed. Thus shame is called taking oneself as authority. Therefore the Blessed One said -

"He, having made himself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself in purity."

How is moral fear called taking the world as authority? Here a certain son of good family, having made the world the authority and foremost, does not commit an evil deed. As he said -

"Great indeed is this world community. In this great world community there are ascetics and brahmins possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they understand the mind; they too will know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' There are deities possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they understand the mind; they too will know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' He, having made the world itself the authority, abandons the unwholesome."

Thus moral fear takes the world as authority.

"Established in the intrinsic nature of bashfulness" - here "bashfulness" means the manner of being ashamed; shame is established in that intrinsic nature. "Fear" means fear of the realms of misery; moral fear is established in that intrinsic nature. Both of those are obvious in the avoidance of evil. Therein, just as among two iron balls, one might be cool and smeared with dung, and one hot and blazing. Among them, just as an intelligent person, being disgusted, does not take the cool one because of its being smeared with dung, and the other because of fear of burning, so a wise person, being disgusted through bashfulness, does not do evil, and through moral fear, being afraid of the realms of misery, does not do evil. Thus shame is established in the intrinsic nature of bashfulness, and moral fear is established in the intrinsic nature of fear.

How does shame have the characteristic of deference, and moral fear have the characteristic of seeing danger through fear of faults? For a certain person, through reviewing the greatness of birth, reviewing the greatness of the Teacher, reviewing the greatness of the inheritance, and reviewing the greatness of fellow practitioners of the holy life - by these four reasons, through respect therein, having aroused shame characterised by deference, does not do evil. A certain person, through fear of self-censure, fear of censure by others, fear of punishment, and fear of an unfortunate realm - by these four reasons, fearing faults, having aroused moral fear characterised by seeing danger through fear of faults, does not do evil. And here, the internal origination and so on of shame and moral fear have been stated by way of their being obvious in each respective case, but there is never a mutual dissociation of them. For there is no bashfulness without fear, nor fear of evil without bashfulness.

"If, monks, these two bright qualities did not protect the world" means monks, if these two blameless qualities did not guard the world, if they were not protectors of the world. "There would be no recognition here of 'mother'" means here in this world, the mother who gave birth would not be recognised by way of respect and consideration as "this is my mother"; one could not obtain "this is a mother." The same method applies to the remaining terms as well. "Mātucchā" means mother's sister. "Mātulānī" means maternal uncle's wife. "Of elders" means of those worthy of respect such as the paternal grandfather, the paternal uncle, the elder brother, and so on. "Confusion" means mixing up, or the breaking of boundaries. He shows a simile with "like goats and sheep" and so on. For these beings do not know by way of respect and consideration "this is my mother" or "this is my mother's sister"; they even err regarding the very object in dependence on which they were born. Therefore, in bringing a simile, he brought goats and sheep and so on. Here this is the meaning in brief - Just as goats and sheep and other animals, devoid of shame and moral fear, without making the perception of mother and so on, having gone beyond the limits, proceed everywhere in confusion, so this human world, if the qualities that protect the world were not to exist, would proceed everywhere in confusion. But because these qualities that protect the world do protect the world, therefore there is no confusion.

In the verses, "for those in whom shame and moral fear" - "ce" is merely a particle. For those beings in whom shame and moral fear are never found at all, at all times, are not found, are not obtained. "They have deviated from the bright root" means those beings, because of performing actions that even bring about the cutting off of wholesome roots, or because of the absence of shame and moral fear which are the support of wholesome actions, having deviated from the wholesome, having stepped aside, because of standing thus, they have deviated from the bright root; because of the intrinsic nature of being born and dying again and again, going to birth and death, they do not pass beyond the round of rebirths - this is the meaning.

"And for those in whom shame and moral fear" means for those beings of purified wisdom, shame and moral fear - these qualities are always, at all times, night and day, in the periods of the newly ordained, the middle and the elder, rightly approached and established, shunning evil, fearing it, abandoning evil by way of substitution of opposites and so on. "Grown in the holy life" means having grown and entered upon the holy life of the Dispensation and the holy life of the path, through the achievement of the highest path, being peaceful in every respect through the state of pacified mental defilements or through the state of pacified virtues, because of the exhaustion of renewed existence, they are ones with rebirth eliminated.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Discourse on the Unborn

43. In the sixth, "There is, monks" - what is the origin? One day, it is said, the Blessed One, having made known the danger in the round of rebirths in many ways, when a teaching of the Teaching connected with Nibbāna had been given by way of the appeasement of that, this occurred to the monks: "This round of rebirths has been stated by the Blessed One as having a cause, with causes such as ignorance and so on; but for Nibbāna, which is the appeasement of that, no cause whatsoever has been stated. That being without cause, how is it found in the highest truth and ultimate reality?" Then the Blessed One, for the purpose of both dispelling the doubt of those monks, and for the purpose of breaking the wrong assertions of those who, like the materialists and others, have gone wrong, and of those outside holding various views, saying "For ascetics and brahmins here, 'Nibbāna, Nibbāna' is merely a verbal expression; for there is no such thing as Nibbāna in the ultimate sense, because of the non-obtainability of its intrinsic nature," and for the purpose of illuminating the existence in the ultimate sense of the deathless, great Nibbāna, and for the purpose of illuminating its power as being an escape and so on, spoke this discourse by way of an inspired utterance through the force of joy. For thus this discourse was recited also in the Udāna.

Therein, "there is" means it exists, it is found in the ultimate sense. "The unborn, the not become, the unmade, the unconditioned" - all these terms are mutual synonyms of one another. Or alternatively, "the unborn" means not born, not produced by the conjunction of causes termed the combination of cause and condition, like feeling and so on. "The not become" means not come to be, not become manifest, not arisen, either without a cause or by itself. "The unmade" means not made by any cause whatsoever, because of being thus unborn and not become. And "the unconditioned" was said for the purpose of showing that the intrinsic nature of being born, become, and made belongs to conditioned phenomena of mentality-materiality and so on, not to Nibbāna, which has the intrinsic nature of the unconditioned. Or in reverse order, "conditioned" means made by conditions having come together and combined; "unconditioned" means not so conditioned, and devoid of the characteristics of the conditioned. Thus, when the state of being produced by many causes has been denied, "the unmade" was said for the purpose of showing "not made by any whatsoever," against the suspicion "Could it perhaps have been made by just one cause?" Thus, even though being without conditions, "the not become" was said for the purpose of averting the suspicion "Has this perhaps come to be, become manifest, by itself?" And "the unborn" was said in order to show "This state of being unconditioned, unmade, and not become of it is in every respect because of having the nature of non-birth." Thus the meaningfulness of all four terms should be understood.

Thus the Blessed One, having said "There is, monks, the unborn, the not become, the unmade, the unconditioned," stating the existence of Nibbāna in the ultimate sense, showing the reason for that, said beginning with "If, monks, there were not this." This is the summary of that - Monks, if the unconditioned element, having the intrinsic nature of the unborn and so on, had not existed, were not present, the escape from what has gone into activities, reckoned as the fivefold group of aggregates beginning with materiality, having the intrinsic nature of the born and so on - the complete appeasement of the round of rebirths without remainder - would not be evident, would not be found, would not come to be, here in the world. For the noble path phenomena beginning with right view, occurring having made Nibbāna their object, eradicate the mental defilements without remainder; therefore here, the non-continuance, the departure, the escape from all the suffering of the round of rebirths is evident.

Having thus shown the existence of Nibbāna by way of the method of exclusion, now in order to show that also by way of inference, "because, indeed" and so on was stated; that has the same meaning as already stated. And here, since "phenomena without conditions, unconditioned phenomena. There is, monks, that plane, where there is neither earth. This state too is difficult to see, that is to say, the stilling of all activities, the relinquishment of all clinging. And I will teach you, monks, the unconditioned phenomenon and the practice leading to the unconditioned" - by many discourse passages such as these, and also by this discourse "There is, monks, the unborn," the existence in the ultimate sense of the element of Nibbāna has been taught by the Perfectly Self-awakened One, who has compassion for the whole world; therefore it should not be rejected. Therein, even for wise persons who have not directly experienced it, there is indeed no uncertainty or doubt. But for those persons lacking understanding, for the purpose of dispelling their doubt, here is an examination by reasoning through the method of determining the intention - Just as an escape is evident that is the counterpart of sensual pleasures that are surpassed and of materiality, which are to be fully understood, having an intrinsic nature dissimilar from them, so for all conditioned phenomena of that nature too, there must be an escape that is the counterpart of them, having an intrinsic nature dissimilar from them. And whatever this escape is, that is the unconditioned element. What is more, insight knowledge having conditioned phenomena as its object, even conformity knowledge, is not able to abandon mental defilements by way of eradication; likewise, knowledge in the first meditative absorption and so on, having conventional truth as its object, abandons mental defilements only by way of suppression, not by way of eradication. Thus, since knowledge having conditioned phenomena as its object and knowledge having conventional truth as its object are incapable of the eradication-abandoning of mental defilements, the noble path knowledge that effects their eradication-abandoning must have an object of an intrinsic nature opposite to both of those - that is the unconditioned element. Likewise, "There is, monks, the unborn, the not become, the unmade, the unconditioned" - this statement that illuminates the existence of Nibbāna in the ultimate sense is of unerring meaning, because it was spoken by the Blessed One. For whatever was spoken by the Blessed One, that is of unerring meaning, of ultimate meaning, just as "all activities are impermanent, all activities are suffering, all phenomena are non-self." Likewise, the word Nibbāna, in whatever domain, is a domain of ultimate reality as it really is, because of the existence of its usage in merely a figurative sense in some cases, just as the word "lion." Or alternatively, the unconditioned element indeed exists in the ultimate sense, because of having an intrinsic nature free from and opposite to the other - just as the solid element and feeling. By such methods and others, the existence in the ultimate sense of the unconditioned element should be understood also from reasoning.

In the verses, "born" means born in the meaning of being born, the meaning being that it has reached the characteristic of birth. "Become" means become in the meaning of becoming, the meaning being that not having been, it has come into being. "Arisen" means arisen by way of a combined state, the meaning being arisen together with combined phenomena. "Made" means produced by conditions which are causes. "Conditioned" means made by those very same having come together and combined - thus conditioned; all this is a designation for what is produced by conditions. Unstable because of being devoid of permanence, substance, and so on. "Conjoined with ageing and death" means absolutely joined together and conjoined with ageing and death. Some read "jarāmaraṇasaṅghaṭṭa" also, the meaning being troubled and oppressed by ageing and death. "A seat of disease" means a nest, a dwelling place, of many diseases such as eye diseases and so on. Perishable because of having the supreme nature of being breakable both by its own nature and by external attack.

"Originating from nutriment and craving" means the fourfold nutriment and craving, which is termed the conduit, are the production, the origination, of this. Or every condition is nutriment. Here, however, because craving has been taken by the taking of the term "conduit," it should be understood as the domain of craving. Therefore, "originating from nutriment and craving" means nutriment and the conduit are the production of this. Or nutriment itself is the conduit in the meaning of leading and in the meaning of carrying forward - thus also "originating from nutriment and craving." "It is not fit to delight in that" means it is not fitting to delight in and relish with craving and wrong view that fivefold aggregate of clinging which is thus dependent on conditions for its functioning, and precisely because of that is impermanent and suffering.

"Its escape" means the escape, the departure, from that identity spoken of by "born, become" and so on; it is peaceful because of the absence of defilements such as lust and so on which are of unpeaceful nature and of all activities, because of the state of their appeasement, and because of being praiseworthy; unattainable by mere reasoning because of being outside the resort of reasoning knowledge; everlasting in the meaning of permanent; precisely because of that, unborn and not arisen; sorrowless because of the absence of causes of sorrow; stainless because of being free from the dust of lust and so on; the state because it should be reached by those established in the suffering of the round of rebirths; the cessation of phenomena subject to suffering because of being the cause of cessation of phenomena such as birth and so on which are subject to suffering; the peace of activities because of being the cause of appeasement of all activities; precisely because of that, happiness because of being absolute happiness - thus by all these terms he extols the great deathless Nibbāna alone. Thus the Blessed One made clear Nibbāna by the first verse by way of the method of exclusion, and by the second verse by way of inference.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Discourse on the Element of Nibbāna

44. In the seventh, "dvemā" means these two. Craving is called weaving (vāna); gone out from weaving, or there is no weaving here, or upon the attainment of this there is the absence of weaving - thus Nibbāna; that very thing, in the sense of being soulless and lifeless, and in the sense of bearing its own intrinsic nature, is an element - thus the element of Nibbāna. Even though there is no distinction of it in the ultimate sense, yet it becomes known by way of exposition; with reference to that distinction by way of exposition, having said "Monks, there are these two elements of Nibbāna," in order to show the distinction as intended, "with residue of clinging" and so on was stated. Therein, that which is clung to by craving and so on as their fruit is clinging (upādi) - the five aggregates. That which clings is itself the remainder - thus residue of clinging; together with the residue of clinging - thus with residue of clinging; because of the absence of that - without residue of clinging.

"Worthy One" means one whose mental defilements are far away; the meaning is one whose mental defilements are distant. For this was said by the Blessed One -

"And how, monks, is a monk a Worthy One? For him evil unwholesome mental states are far away, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is a Worthy One."

"One who has eliminated the mental corruptions" means the four mental corruptions beginning with the mental corruption of sensuality of the Worthy One are eliminated, completely destroyed, abandoned, tranquillised, incapable of arising, burnt by the fire of knowledge - thus one who has eliminated the mental corruptions. "One who has lived the holy life" means he has dwelt, lived under, stayed, and completed his stay in the communion with the venerable ones, in the noble path, and in the ten noble abodes; he has completed his dwelling, accomplished his conduct - thus one who has lived the holy life. "One who has done what was to be done" means with reference to the good worldling, the seven trainees perform what is to be done by the four paths; for one who has eliminated the mental corruptions, all that was to be done has been done and completed; there is nothing further to be done for the achievement of the elimination of suffering - thus one who has done what was to be done. And this too was said -

"One who has laid down the burden" means there are three burdens - the burden of aggregates, the burden of mental defilements, the burden of volitional activities. For him these three burdens have been laid down, lowered, put aside, cast down - thus one who has laid down the burden. "One who has attained his own welfare" means he has attained his own welfare; what is meant is "his own welfare," the letter "da" having been substituted for the letter "ka." One whose own welfare has been attained by this means - thus one who has attained his own welfare; and by "his own welfare" arahantship should be understood. For that is one's own welfare because it is bound to oneself in the sense of being connected to oneself, in the sense of not leaving oneself, and in the sense of being the supreme welfare of oneself. "One who has completely destroyed the fetter of becoming" means the mental fetter of sensual lust, the mental fetter of aversion, the mental fetter of conceit, wrong view, sceptical doubt, adherence to moral rules and austerities, lust for existence, envy, stinginess, and the mental fetter of ignorance - these bind beings in existences. Or they bind existence with existence, tie them down - thus they are called fetters of becoming. Those of the Worthy One are completely destroyed, abandoned, burnt by the fire of knowledge - thus one who has completely destroyed the fetter of becoming. "One completely liberated through final knowledge" - here "sammadaññā" means having perfectly understood; this is what is meant - The meaning of aggregate of the aggregates, the meaning of sense base of the sense bases, the meaning of emptiness of the elements, the meaning of oppression of suffering, the meaning of production of the origin, the meaning of peace of cessation, the meaning of seeing of the path, or the classification beginning with "all activities are impermanent" - having rightly understood as it really is, having known, having judged, having weighed, having made clear, having made manifest. "Liberated" means there are two kinds of liberation - the liberation of consciousness and Nibbāna. For the Worthy One is liberated by the liberation of consciousness too, because of being liberated from all mental defilements, and liberated in Nibbāna too. Therefore it was said "one completely liberated through final knowledge."

"His five faculties remain right there" means the five faculties beginning with the eye indeed remain so long as the action that is the cause of the last existence is not exhausted. "Because of their non-destruction" means because of not having ceased by way of cessation without arising. "What is agreeable and disagreeable" means the desirable and undesirable sensory field of visible form and so on. "Experiences" means finds, obtains. "He feels pleasure and pain" means he feels pleasure and pain that are resultant, he obtains them through those doors.

Having thus far shown the residue of clinging, now in order to show the element of Nibbāna with residue of clinging, "for him, whatever" and so on was stated. Therein, "for him" means for that Worthy One who has residue of clinging. "The elimination of lust" means the elimination of lust, the state of being eliminated, the absence, the absolute non-arising. The same method applies in the remaining ones too. By this much, it has been shown that the elimination of lust and so on is the element of Nibbāna with residue of clinging.

"Right here" means in this very individual existence. "All that is felt" means all indeterminate feelings beginning with happiness; but wholesome and unwholesome feelings have already been abandoned before. "Not delighted in" means not delighted in through craving and so on. "Will become cool" means through absolute appeasement, through the cessation of the disturbance of activities, they will become cool; the meaning is that they will cease through cessation without reconnection. Not only feelings alone, but indeed all five aggregates in the continuity of one who has eliminated the mental corruptions will cease; the teaching was given under the heading of feeling.

In the verses, "by the one with vision" means possessing vision through the five eyes: the Buddha-eye, the eye of the teaching, the divine eye, the eye of wisdom, and the all-seeing eye. "By the independent one" means by one not dependent on any phenomenon by way of the support of craving and wrong view, or by one not bound by the bonds of lust and so on. "By such a one" means by such a one possessing the characteristic of such-likeness, reckoned as the state of having one intrinsic nature everywhere regarding the desirable and so on, by way of six-factored equanimity. "Pertaining to the present life" means existences occurring in this individual existence. "Through the extinction of craving for becoming" means with the utter elimination of craving, which is the craving for becoming. "Pertaining to the future life" means existences in the further portion after the breaking up of the aggregates. "Wherein" means in whatever Nibbāna without residue of clinging. "Existences" is said with a change of gender; the becomings of rebirth cease altogether without remainder, they do not proceed.

"They" means those with thus liberated minds. "Having attained the essence of the Teaching" means because liberation is the essence of this Teaching and discipline, and because of the achievement of arahantship, which is the essence among phenomena. "In the extinction" means delighting, taking delight in Nibbāna, which is the extinction of lust and so on. Or alternatively, because of its permanent nature and supreme nature, it is the essence among phenomena - thus "the essence of the Teaching" is Nibbāna. For this has been said: "Dispassion is foremost of phenomena, dispassion is declared the foremost among them." Because of the achievement of that essence of the Teaching, they are delighting in the extinction, in the utter elimination of all activities, in Nibbāna without residue of clinging. "Pahaṃsu" means they abandoned. "Te" is merely a particle. The remainder is according to the method already stated.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Discourse on Seclusion

45. In the eighth, "delighting in seclusion" means seclusion is the withdrawal of oneself, having turned back from those various beings and activities; dwelling alone, resorting to a secluded place - the meaning is seclusion of the body. They delight in and find pleasure in that seclusion - thus "delighting in seclusion." "Paṭisallānārāmā" is also a reading. The aforesaid seclusion is to be delighted in, thus it is a delight for them - thus "those who delight in seclusion." "Dwell" means the meaning is: having become such, dwell. Delighted in, devoted to, and rejoicing in seclusion - thus "devoted to seclusion." By this much, the pursuit of wakefulness and the state of bodily withdrawal, which is its basis, are shown. The pursuit of wakefulness, restraint by morality, guarding the doors of the sense faculties, moderation in eating, and mindfulness and full awareness - without these qualities it does not proceed; therefore these too should be understood as stated here in meaning.

"Internally engaged in serenity of mind" means engaged in the serenity of one's own mind. "Internally" and "of oneself" - this is one in meaning; only the phrasing is different. This "serenity" in the locative sense is an accusative expression by the connection of the following word. "With meditative absorption not neglected" means those whose meditative absorption has not been removed outside or whose meditative absorption has not been destroyed. Removal or destruction - this is what "nirākata" means, as in such passages as "having removed obstinacy, one of humble conduct" and so on. "Endowed with insight" means engaged in the sevenfold observation. The sevenfold observation is: observation of impermanence, observation of suffering, observation of non-self, observation of disenchantment, observation of dispassion, observation of cessation, and observation of relinquishment; these have been explained in detail in the Visuddhimagga.

"Ones who develop empty dwellings" means ones who increase empty dwellings. And here, "empty dwellings" means any secluded place suitable for the pursuit of meditation. Monks who, having taken up a meditation subject by way of serenity and insight, enter an empty dwelling night and day and sit down by way of the pursuit of meditation, should be understood as "ones who develop empty dwellings." But even meditators dwelling in single-storeyed mansions and the like should be understood as ones who develop empty dwellings.

And here, the state of bodily withdrawal that was prescribed by "Monks, dwell delighting in seclusion, devoted to seclusion" belongs to one of pure morality, not to one without morality or of impure morality, because of the very non-existence of the turning back of consciousness from visual objects and so on for him; thus purification of morality is shown in meaning - this is the meaning that has been stated. By the pair of terms "internally engaged in serenity of mind, with meditative absorption not neglected," the development of concentration is prescribed; by this, "endowed with insight," the development of wisdom is prescribed - thus the three mundane trainings are shown.

Now, to show the fruit that will inevitably come to be for one established in those, "for those delighting in seclusion" and so on was said. Therein, "of those who develop" means of those who increase. "Of two fruits" means of the third and fourth fruits. "To be expected" means to be desired; it will inevitably come to be. "Final liberating knowledge" means arahantship. For that is called "final liberating knowledge" because it knows without transgressing the boundary of what has been known by the lower path knowledges, because of the completeness of knowing, and because there is no further function of knowing above. "If there is a residue of clinging" means if there is a residue of clinging to defilements, when there is inability to abandon. For when knowledge is not fully matured, those mental defilements that are to be abandoned by that fully matured knowledge are not abandoned. With reference to that, he said "if there is a residue of clinging." And when there are defilements, the volitional activities of the aggregates simply remain. Thus in this discourse, two phenomena are shown: the fruition of non-returning and arahantship. And just as here, so in the two discourses following this.

In the verses, "those with peaceful minds" means those practitioners of spiritual exercise whose minds are peaceful through the calming of mental defilements by the power of substitution of opposites and by the power of suppression. Discretion is called wisdom; through being endowed with that, they are prudent. By this he shows their knowledge of maintaining the meditation subject. "Mindful and meditators" means mindful through mindfulness that is the cause of not abandoning the meditation subject while standing, sitting, and so on; meditators through meditative absorption having the characteristic of meditation on a single object. "They rightly see the Teaching with insight, without longing for sensual pleasures" means previously already, through reviewing the danger in object sensual pleasures and defilement sensual pleasures by such means as "sensual pleasures are like a skeleton" and so on, they are without longing, without desire; having abandoned those and having made the attained access concentration or absorption concentration the foundation, having comprehended mentality-materiality and its conditions, by the method of exploration of material groups and so on, they rightly, without distortion, see with insight the phenomena of the five aggregates beginning with impermanence.

"Delighting in diligence" means delighting and taking delight in non-negligence regarding the development of serenity and insight meditation of the aforementioned kind, spending night and day therein with diligence alone. "Peaceful ones" means those who are present. "Sattā" is also a reading; the meaning is persons. "Seeing danger in heedlessness" means seeing as peril in heedlessness the danger such as rebirth in hell and so on. "Incapable of decline" means those of such a nature are incapable of decline from the mental states of serenity and insight or from path and fruition. For they do not decline from what has been attained of serenity and insight, and they attain the other things not yet attained. "Near to Nibbāna itself" means near to Nibbāna and to final nibbāna without clinging; they will attain it before long.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the Discourse on the Benefits of Training

46. In the ninth, "with training as benefit" - here, "what should be trained in" is training; that is threefold: training in higher morality, training in higher consciousness, and training in higher wisdom. This threefold training too is the benefit of these, not material gain, honour, and fame - thus "with training as benefit." "Dwell" means dwell having training as your benefit; the meaning is: having become ones who see the benefit in the three trainings, dwell seeing only the benefit obtainable through those trainings. "With wisdom as higher" - among those trainings, whatever wisdom is reckoned as the training in higher wisdom, that is higher, predominant, distinguished for these - thus "with wisdom as higher." For those who dwell with training as their benefit become ones with wisdom as higher. "With liberation as core" - liberation reckoned as the fruition of arahantship is the core of these - thus "with liberation as core"; the meaning is: they stand having taken the aforesaid liberation itself as the core. For those who have training as their benefit and wisdom as higher do not aspire to any distinction of existence; but rather, desiring non-existence, they fall back upon liberation itself as the core. "With mindfulness as authority" - mindfulness is the authority of these in the sense of making it the chief - thus "with mindfulness as authority," taking predominance itself as authority; the meaning is: with minds well established in the four establishments of mindfulness, engaged in the development of serenity and insight meditation by way of observation of the body and so on.

Or alternatively, "with training as benefit" - monks, in such a rare and difficult-to-obtain opportunity, dwell making the training in the threefold training itself the benefit; and dwelling thus, dwell with wisdom as higher, having become endowed with wisdom that is higher, with supramundane wisdom; and being such, dwell with liberation as core, with Nibbāna as core, with nothing else as core. And this is the means for such a state - that you dwell with mindfulness as authority, be properly engaged in the development of the establishments of mindfulness, or dwell everywhere with a mind protected by mindfulness - thus the meaning here should be understood. Thus the Blessed One, urging the monks in the three trainings, having shown in brief how those should be trained in and by what they go to fulfilment, now making known the fruitful nature of that practice by showing the distinction of fruit for those who practise in accordance with the instruction, said beginning with "for those with training as benefit." The meaning of that has already been stated.

In the verses, "one whose training is complete" means one whose training is purified through the attainment of the highest fruition; the meaning is one beyond training. "Whose nature is not subject to decline" - here, "subject to decline" refers to shakeable liberations. For "subject to decline" means one of a nature to decline, one of shakeable nature. "Not subject to decline" means one whose nature is not subject to decline, one of unshakeable nature. "Appahānadhammo" is also a reading; the meaning is the same. "Destruction" itself is the "end," thus "the end of destruction"; the end of destruction of birth is "the end of the destruction of birth" - Nibbāna. Or "destruction" means death; "the end of the destruction of birth" is Nibbāna itself; because of having seen that, "one who sees the end of the destruction of birth."

"Therefore" - because through the fulfilment of the training this benefit has as its final goal the going beyond ageing, therefore. "Always" means at all times. "Delighting in meditative absorption" means delighted in both kinds of meditative absorption - meditation on the three characteristics and meditation on a single object - and because of that very thing, concentrated. "Having overcome Māra together with his army" means having overcome the fourfold Māra without remainder, together with his army consisting of the army of mental defilements and the army of harm. For even of Māra the son of a god, the mental defilements are called "army" because they take on the role of allies in the killing of virtuous qualities. Likewise, diseases and so on are the harmful forces of Māra as death. As he said -

And as he said -

"Become ones who have gone beyond birth and death" means become ones going beyond birth and death, ones going to Nibbāna.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Discourse on Wakefulness

47. In the tenth, "awake" means one who is watchful, free from sleep, devoted to wakefulness, engaged and devoted to attention to the meditation subject night and day - this is the meaning. For this was said:

"And how, monks, is a monk devoted to the practice of wakefulness in the first and last watches of the night? Here a monk during the day by walking and sitting purifies the mind of obstructive mental states, during the first watch of the night by walking and sitting purifies the mind of obstructive mental states, during the middle watch of the night lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising, during the last watch of the night, having risen, by walking and sitting purifies the mind of obstructive mental states. Thus a monk is devoted to the practice of wakefulness in the first and last watches of the night."

The word "ca" has the meaning of combining; by it, he combines with the state of mindfulness and so on that is about to be stated. "Assa" means "would be," "might be" - this is the meaning. And some read "a monk should dwell awake." "Mindful" means everywhere and always by way of not abandoning the meditation subject, through the continuous presence of mindfulness; "fully aware" means by way of full awareness of the fourfold kind that is of the sevenfold type. "Concentrated" means concentrated with fully focused mind through access concentration and absorption concentration. "Greatly delighted" means greatly delighted, abundant in gladness, through seeing the benefit of the practice, through progressively higher and higher specific attainments, and through seeing the non-futility of the arousal of energy. "Very pure" means well purified through the abundance of faith in the three trainings that constitute the practice and in the Teacher who teaches the practice, from that very same source. "Everywhere should be" is the connection, or "should dwell."

"Therein seeing with insight at the right time in wholesome mental states" means one gifted with introspection at that time, or in the pursuit of the meditation subject, seeing with insight at the right time, in accordance with the time. What is meant? Having established insight, meditating by way of comprehension of material groups and so on, having avoided the seven unsuitable things such as residence and so on, resorting to what is suitable, not arriving at a stop midway, being resolute, observing the concentrated appearance of the mind, carefully and continuously engaging in the observation of impermanence and so on, at whatever time the insight consciousness is sluggish, in those reckoned as investigation of phenomena, energy, and rapture, but at whatever time the mind is agitated, in those reckoned as tranquillity, concentration, and equanimity - in wholesome, blameless, factors of enlightenment - thus therein, at each and every time, or in the pursuit of the meditation subject, one gifted with introspection in accordance with the time should be. But the enlightenment factor of mindfulness should be desired everywhere. For this was said: "But mindfulness, monks, I say is useful everywhere." By this much, having shown wakefulness through a teaching based on the standpoint of the person, he makes known the mental states by which the pursuit of wakefulness succeeds.

Thus the Blessed One, having shown in brief the domain of exploration together with the supporting mental states for a monk who has begun insight practice, now showing the non-barrenness of the practice for one who practises accordingly, said beginning with "For a monk dwelling awake, monks." Therein, in the pursuit of wakefulness, the undertakings of mindfulness and full awareness are applicable everywhere and bring delight and confidence; therein, seeing with insight at the right time is the conception of insight that has reached maturity. For when the insight knowledge, freed from impurities, proceeding along the cognitive process, is sharp and courageous, the practitioner has lofty gladness and confidence, and by those he is very near to specific attainment. For this was said:

In the verses, "you who are awake, listen to this" means this word of mine, absolutely for the purpose of awakening from the sleep of negligence and the sleep of ignorance, being awake, devoted to wakefulness through the conjunction with mental states such as mindfulness and full awareness and so on, listen. "You who are asleep, awaken" means those who are asleep, who have fallen into sleeping through the aforesaid sleep, you, by way of the pursuit of wakefulness, having gathered together the faculties, powers, and factors of enlightenment, arousing zeal in insight, through the practice of diligence, awaken from that. Or "being awake" means by the sign of wakefulness. In "listen to this," "this" is said; what is that utterance? He said beginning with "you who are asleep, awaken" and so on. Therein, "those who are asleep" means those who are asleep through the sleep of mental defilements, you should awaken through the awakening of the noble path. "Wakefulness is better than sleep" - this is a statement of the reason for awakening. Because for a son of good family who wishes for welfare, the aforesaid wakefulness, the keeping awake of the aforesaid manner, is better than the aforesaid sleeping, more praiseworthy, bringing welfare and happiness, therefore awaken. "There is no fear for the vigilant one" - this is the showing of the benefit therein. For whoever, through being endowed with the qualities of wakefulness such as faith and so on, is awake and keeps vigil, does not fall into the sleep of negligence, for him there is no fear of self-censure, no fear of censure by others, no fear of punishment, no fear of an unfortunate realm, and no fear of the round of rebirths at all, which has birth and so on as its sign.

"In proper time" means at the time when suitability of residence and so on has been obtained. "So" is merely a particle. "Rightly investigating the Teaching" means investigating all around the phenomena of the three planes, which are the object of insight, rightly by the true method, in such a way that disenchantment, dispassion, and so on come to be; the meaning is seeing with insight in every way. "Having become unified" means "one" (eka) being the foremost (seṭṭha), "rises" (udeti) - thus "ekodi," which is concentration. That ekodi has come to be, has arisen, has appeared in him - thus "ekodibhūto" (one who has become unified). That ekodi has come to be, has arisen, has appeared in him - thus "ekodibhūto." Here the word "bhūta" should be seen as a term for another, just as in words such as "aggiāhita" (fire-kindled) and so on. Or, one who has come to (bhūto patto) the unified state (ekodiṃ) - thus "ekodibhūto." And here, "ekodi" means path concentration is intended; but in "concentrated," insight concentration together with the foundation meditative absorption concentration. Or alternatively, "in proper time" means at the time of penetration of the path. "Rightly investigating the Teaching" means investigating properly the Teaching of the four truths by way of full understanding, full realisation, and so on, fully realising by a single full realisation. "Having become unified" means "one" (eka) being the foremost or without companion, "rises" (udeti) - thus "ekodi," the right striving that accomplishes the four functions. "That ekodi has come to be, has arisen" - all is just as in the former case. "He would dispel the darkness" means that noble disciple, being thus, would dispel, would utterly destroy the darkness of ignorance completely without remainder by the path of arahantship.

Thus the Blessed One, having shown the fruitful nature of the practice, now firmly urging therein, spoke the concluding verse "Therefore indeed." Therein, "therefore" means because for the vigilant one, through the continuous presence of mindfulness and so on, the development of serenity and insight meditation goes to fulfilment, gradually the noble path appears, and from that there is no fear of the round of rebirths for him at all - therefore. "Have" means definitively or firmly. "Bhajethā" means one should cultivate. Thus a monk cultivating wakefulness, endowed with qualities beginning with ardour, having broken the mental fetters, may touch, may attain the unsurpassed, without anything higher, highest enlightenment reckoned as the knowledge of the highest fruition. The remainder is according to the method already stated.

The commentary on the Tenth Discourse is completed.

11.

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

48. In the eleventh, "bound for the realm of misery" means they will be reborn in the realm of misery, thus "bound for the realm of misery." Even therein, "doomed to Niraya Hell" means they will be reborn in hell, thus "doomed to Niraya Hell." "Without having abandoned this" means without having abandoned this twofold evil conduct that will now be stated, without having relinquished the speech, consciousness, and view that proceed by way of such practice and such support. This is the meaning. "Not a practitioner of the holy life" means one who practises what is foremost, what is excellent, is a "practitioner of the holy life"; or one who has the foremost, the excellent conduct is a "practitioner of the holy life"; one who is not a practitioner of the holy life is "not a practitioner of the holy life." The meaning is an immoral one who resembles a practitioner of the holy life. "Claiming to be a practitioner of the holy life" means one who claims thus: "I am a practitioner of the holy life." "Complete" means not deficient by being unbroken and so on. "Pure" means pure through the absence of impurities. "Unfounded" means devoid of a basis such as what is seen and so on; excluded from these bases of accusation - what is seen, what is heard, and what is suspected. "Not living the holy life" means not living the excellent life. "Accuses" means while knowing "this one is pure," he defames, assaults, accuses, or reviles with a matter entailing expulsion.

In the verses, "a liar" means one who, without even having seen a fault of another, having committed lying with what is not factual and hollow, falsely accuses another. "Having done" means whoever, having done an evil deed, says "I do not do this." "Both of them, after death, become equal" means those two persons, having gone from here to the world beyond, become equal in destination by going to hell. Therein, only their destination is determined, but not their life span. For having done much evil, one is cooked in hell for a long time; having done a small amount, 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 - In the hereafter, after death, having gone from here, those of low action become equal.

Thus the Blessed One, having shown the result of lying that proceeds by way of false accusation with what is not factual and by way of concealing a factual fault, now spoke two verses for the purpose of arousing spiritual urgency by showing the result of the misconduct of the many evil monks seated in that place. Therein, "wearing the orange robe around their necks" means those whose necks are wrapped with cloth dyed yellow with the orange dye. "Of bad character" means of inferior character. "Unrestrained" means devoid of self-control of body and so on. "The evil ones" means such evil persons; having been reborn by their evil deeds, they indeed experience great suffering by the method stated in the Lakkhaṇa Saṃyutta beginning with "his body too was blazing, in flames, aglow; his double robe too was blazing."

This is the meaning in brief of the third verse - If an immoral one, a person without morality, unrestrained in body and so on, claiming "I am an ascetic," having taken and consumed whatever country's almsfood given in faith by the inhabitants of the country, better, more excellent than that, is an iron ball consumed, heated, of fire-colour. Why? For on account of that, only one individual existence would burn up, but having become immoral and having consumed offerings given in faith, one would be reborn in hell for even many hundreds of births.

The commentary on the Eleventh Discourse is completed.

12.

Commentary on the Discourse on Wrong View

49. In the twelfth, "by two wrong views" - here, views themselves are wrong views, as in such passages as "a heap of dung, a heap of urine" and so on. Or, because views are mere goings that are empty of the aspect of what is grasped, they are wrong views; by those wrong views. "Obsessed" means overpowered or fettered. For the word "prepossession" also has the meaning of impediment, as in such passages as "thieves beset the road" and so on. "Gods" means gods by rebirth. For they sport - they play with the most excellent types of sensual pleasure and with meditative absorptions and so on, or by the power of supernormal power they go to and attain whatever purpose they wish - thus they are called gods. Human beings are so called because of the abundance of mind; and this was said by way of superior designation, as in "the Teacher of gods and humans." "Some lag behind" means by the eternal nature, which constitutes adherence to and fixation upon existences through the view "the self and the world are eternal," certain gods and humans shrink back, cling, undergo contraction, and do not escape from that. "Run beyond" means even regarding phenomena of intrinsic nature that are of different intrinsic natures in the ultimate sense, whatever connection there is between them by way of cause and effect, not grasping that, by grasping only the method of diversity, they run here and there; therefore they run beyond and surpass the nature of rejecting the practice for the cessation of existence, either in annihilationism thinking "the self and the world are annihilated, there is nothing after death." "And those with vision see" - the word "ca" is in the sense of contrast. But gods and humans who possess the eye of wisdom through the maturity of knowledge due to the success of former exertion, with that very eye of wisdom, without approaching the pair of extremes of eternalism and annihilationism, make it evident through the seeing of the middle practice. For they see without distortion thus: "This is merely mentality-materiality, dependently arisen; therefore it is not eternal, nor is it annihilated."

In order to indicate by the standpoint of persons those beginning with lagging behind and so on, "And how, monks" and so on was stated. Therein, "existence" means sensual existence, fine-material existence, immaterial existence. There are also another three existences: percipient existence, non-percipient existence, neither-percipient-nor-non-percipient existence. There are also another three existences: single-aggregate constituent existence, four-aggregate constituent existence, five-aggregate constituent existence. They delight in and rejoice in these existences - thus "delighting in existence." Devoted to and delighted in existences - thus "devoted to existence." Well pleased in existences - thus "rejoicing in existence." "For the cessation of existence" means for the absolute cessation of those existences, for the purpose of their non-arising. "When the Teaching is being taught" means when the Teaching leading to liberation proclaimed by the Tathāgata is being spoken. "Does not spring forward" means because of being attached to eternalism, because of being one of contracted nature regarding the Teaching, one does not enter, does not plunge into it. "Does not become clear" means does not arrive at confidence, does not believe it. "Does not become settled" means does not stand firm in that teaching, does not become resolved. Thus, by adhering to eternalism, they lag behind in existences.

"Being troubled" means having seen in existence ageing, illness, death and so on, and murder, imprisonment, mutilation and so on, being stirred with a sense of urgency, being oppressed and afflicted by existence through being endowed with those. "Being ashamed" means being embarrassed; "being disgusted" means regarding as repulsive. "Non-existence" means annihilation. "Delight in" means they rejoice by grasping through the delights of craving and wrong view. "Since, dear sir" and so on is the showing of the manner of their delighting. Therein, "when" means whenever. "Bho" is a form of address. "This self" - he speaks with reference to what is imagined by oneself as being a doer and so on. "Is annihilated" means is cut off. "Perishes" means is not seen, goes to destruction and non-existence. "Does not exist after death" means does not exist beyond death. "This is peaceful" means that which is the annihilation and so on of oneself, this is peaceful because of the appeasement of all existence and the appeasement of all torment; sublime precisely because of being peaceful; exact because of being of a true and not reversed nature. Therein, they say this pair "peaceful, sublime" through the delight of craving, and "exact" through the delight of wrong view. "Thus" means thus, by adherence to annihilationism as stated above.

"What has come to be" means the five aggregates. For that is called "what has come to be" because of having arisen from conditions and because of existing in the ultimate sense. Therefore he said "Do you regard this, monks, as 'what has come to be.'" He sees as what has come to be, as of undistorted intrinsic nature, by its own characteristic and by the general characteristic. For this five aggregates is merely mentality-materiality. Therein, "these phenomena beginning with earth are materiality, these phenomena beginning with contact are mentality, these are their characteristics and so on, these are their conditions beginning with ignorance" - thus by way of seeing mentality-materiality together with its conditions, and "all these phenomena, not having been, come into being; having been, they vanish; therefore they are impermanent, because of impermanence they are suffering, because of suffering they are non-self" - thus he sees by way of the observation of impermanence and so on - this is the meaning. To this extent, the ground of insight ending with tender insight has been shown. "For disenchantment" means for the purpose of becoming disenchanted with the class of phenomena of the three planes reckoned as what has come to be; by this he shows powerful insight. "For dispassion" means for the purpose of dispassion, for the purpose of becoming dispassionate; by this he shows the path. "For cessation" means for the purpose of ceasing; by this too he shows the path itself. Or, "for cessation" shows Nibbāna without residue of clinging together with cessation by subsiding. "Thus, monks, those with vision see" means thus those with the eye of wisdom see the Teaching of the four truths with the eye of path wisdom together with its preliminary portion.

In the verses, "those who, having seen what has come to be as what has come to be" means those noble disciples who, having seen what has come to be - the five aggregates - as what has come to be, as of undistorted intrinsic nature, with path wisdom together with insight wisdom. By this he shows the full realisation of full understanding. "And the overcoming of what has come to be" means the full realisation of development. For the noble path overcomes what has come to be by means of this - thus "the overcoming of what has come to be" is said. "As it really is" means in Nibbāna, which has the intrinsic nature of undistorted truth. "Become liberated" means they resolve upon; by this he shows the full realisation of direct experience. "With the utter elimination of craving for existence" means because of the complete annihilation and eradication of craving for existence in every respect; by this he shows the abandoning of the origin.

In "sa ve bhūtapariñño so," here "sa ve" is merely a particle. He, with full understanding of what has come to be, with aggregates fully understood through the utter elimination of craving for existence by means of the path which is the means of overcoming what has come to be, is precisely thereby resolved upon Nibbāna which is as it really is. "In any kind of existence" means in the small and the great, or free from craving regarding the view of annihilation and so on, with mental defilements broken. A monk, through the non-existence of what has come to be - the individual existence reckoned as the aggregates of clinging - through non-arising in the future, does not come to rebirth, but simply reaches the state beyond designation - thus he concluded the teaching with the Nibbāna element without residue of clinging.

Thus it should be understood that in this chapter, in the eleventh the round of rebirths was spoken of, in the third, fourth, fifth, and the final discourse both the round of rebirths and the end of the round of rebirths were spoken of, and in the rest only the end of the round of rebirths.

The commentary on the Twelfth Discourse is completed.

Of the Paramatthadīpanī, the Commentary on the Khuddakanikāya

the commentary on the Book of Twos of the Itivuttaka is completed.

3.

The Book of the Threes

1.

The First Chapter

1.

Commentary on the Discourse on Roots

50. In the first discourse of the Book of Threes, "three" is a delimitation by counting. "These" is a directing of attention towards them. "Unwholesome roots" is an indication of the defined phenomena. Therein, they are unwholesome and they are roots, thus "unwholesome roots." Or alternatively, they are roots in the sense of being the cause, condition, production, productive, occasioning, and bringing forth of unwholesome states, thus "unwholesome roots"; the meaning is the causes of unwholesome mental states. For a cause, just as it is called "cause" (hetu) because "the result proceeds from this" (hinoti etasmā phalaṃ pavattati), "condition" (paccaya) because "dependent on this, it goes" (paṭicca etasmā eti), "production" (pabhava) because "it originates from this" (pabhavati etasmā), "productive" (janaka) because "it generates its own fruit" (attano phalaṃ janeti), "occasioning" (samuṭṭhāpaka) because "it produces" (samuṭṭhāpeti), and "bringing forth" (nibbattaka) because "it brings forth" (nibbatteti). Thus "root" in the sense of support; therefore "unwholesome roots" means that which accomplishes the state of being firmly established for unwholesome states, that is, causes - this is what is said.

Some, however, say "just as rice seeds and so on are for rice and so on, and just as the colour of gems and so on are for the radiance of gems and so on, so the meaning of root of greed and so on is that which accomplishes the unwholesome nature of unwholesome states." This being so, their state of being a root condition for matter originated by unwholesome consciousness would not exist. For they do not accomplish the unwholesome nature of those, yet they are not non-conditions. For this was said:

"Roots are a condition by way of root condition for states associated with root and for matter originating from them."

And the unwholesome nature of rootless delusion would not exist, because of the absence of another root that accomplishes the unwholesome nature. And furthermore, the unwholesome nature and so on of greed and so on might be established by intrinsic nature, but for those associated with them it would be dependent on greed and so on. Even so, just as for greed and so on, so too for non-greed and so on the wholesome nature and so on would be established by intrinsic nature, and thus non-greed and so on would be only wholesome, not indeterminate; but they are not. Therefore, just as among the associated states, so too among the roots the wholesome nature and so on should be sought. For it should be understood that wise attention and so on is the cause of the wholesome nature, and unwise attention and so on is the cause of the unwholesome nature. Thus, not taking the meaning of root of greed and so on by way of accomplishing the unwholesome nature, when it is taken by way of accomplishing the state of being firmly established, there is no fault. For mental states that have obtained the root condition are firm and firmly established, like trees with well-grown roots; but those without roots are not firmly established, like moss of sesame seeds and so on. Thus, because of being helpful to unwholesome states in the sense of root and so on, they are roots - thus "unwholesome roots." But since there is no arising of unwholesome consciousness free from a root, therefore it should be seen that the entire heap of unwholesome has been shown as being exhausted by the three roots.

To show those unwholesome roots in their own form, "greed is an unwholesome root" and so on was said. Therein, what should be said regarding greed and so on has already been stated below. But there, greed and so on to be destroyed by the third path have come; here, however, without remainder - this alone is the distinction.

In the verse, "evil-minded" means one of inferior mind because of conjunction with unwholesome mental states. "They harm" means they oppress at the moment of their own occurrence and in the future at the moment of result. "Arisen from oneself" means born in oneself. "Bark-cored" means knotted; the meaning is bamboo. "Fruit" means its own fruit. This is what is meant - Just as the fruit, which has arisen from itself, hurts and destroys a bamboo and so on that has obtained the name "bark-cored" because of having its substance on the outside rather than having inner substance like acacia, ironwood trees and so on, just so greed and so on, arisen from oneself, destroy the evil-minded person who is devoid of inner substance of morality and so on.

The commentary on the First Discourse is completed.

2.

Commentary on the Element Discourse

51. In the second, "elements" means elements in the sense of bearing their own fruit and intrinsic nature. Whatever here is productive of fruit, that is an element in the sense of bearing its own fruit and intrinsic nature; the other is an element in the sense of bearing only its intrinsic nature. "Fine-material sphere element" means fine-material existence. Where element has come, it should be defined by existence; where existence has come, it should be defined by element - thus here the definition has been stated by existence. Therefore -

"What phenomena are of the fine-material-sphere? From below, making the Brahma world the limit, from above, including the Akaniṭṭha gods, the aggregates, elements, and sense bases that frequent here and are included here - these phenomena are of the fine-material-sphere" -

The fine-material-sphere phenomena thus stated are the fine-material sphere element. "Immaterial sphere element" means immaterial existence. Here too the definition has been stated by existence -

"What phenomena are of the immaterial-sphere? From below, including the gods reborn in the plane of infinite space, from above, including the gods reborn in the plane of neither-perception-nor-non-perception, the aggregates, elements, and sense bases that frequent here and are included here - these phenomena are of the immaterial-sphere" -

The immaterial-sphere phenomena thus stated are the immaterial sphere element. "Cessation element" should be understood as Nibbāna.

Another method - The occurrence of phenomena together with matter, bound to matter, is the fine-material sphere element - five-aggregate constituent existence and single-aggregate constituent existence; by that, the entire sensual existence and fine-material existence are included. The occurrence of phenomena without matter is the immaterial sphere element - four-aggregate constituent existence; by that, immaterial existence is included. Thus by two terms the three existences and the entire occurrence of the round of rebirths are shown. But by the third term only the unconditioned element is included; thus path and fruition have here become phenomena called "free from the triad." Some, however, say: "Fine-material sphere element means phenomena having the intrinsic nature of matter; immaterial sphere element means phenomena having the intrinsic nature of the immaterial - by the pair of terms the five aggregates are taken without remainder." And they say: "Phenomena that are the domain of craving for visible form are the fine-material sphere element; phenomena that are the domain of craving for immaterial existence are the immaterial sphere element" - all that is not intended here. Therefore the meaning should be understood by the very method already stated.

In the verses, "having fully understood the fine-material sphere element" means having fully understood the occurrence of phenomena bound to matter with the three full understandings beginning with full understanding by knowing. "Not established in the immaterial" means not established, not clinging, in the immaterial-sphere phenomena by the power of lust for existence and by the power of the view of existence. Some also read "not established in the immaterial"; the meaning is the same. Thus far the full understanding of the three-plane phenomena has been stated. "Those who become liberated in cessation" means those who, with Nibbāna as the object, become liberated from all mental defilements without remainder through eradication and subsiding by the power of the highest path and fruition. "Those people are conquerors of death" means those people who have eliminated the mental corruptions have transcended death.

Having thus shown the attainment of the Deathless through the transcendence of the triad of elements, generating enthusiasm in them regarding that, thinking "This practice and the path traversed by me has been shown to you," he spoke the second verse. Therein, "with the body" means with the mental body, with path and fruition. "Having touched" means having reached. "Without clinging" means devoid of all clinging beginning with the aggregates. "Relinquishment of clinging" means the cause of the relinquishing of those very clingings. For through the realisation of Nibbāna by path knowledge, all clingings are relinquished - thus that is the cause of their relinquishing. "Having realised" means having made it self-witnessed from time to time by entering the fruition attainment, the one without mental corruptions, the Perfectly Self-awakened One, teaches that very sorrowless, stainless state of Nibbāna. Therefore one should make effort for the achievement of that.

The commentary on the Second Discourse is completed.

3.

Commentary on the First Discourse on Feeling

52. In the third, "feeling" (vedanā) means they feel, they experience the flavour of the object - thus feeling. To show those by way of classification, "pleasant feeling" and so on was stated. Therein, the word "pleasant" (sukha) has been stated above by way of extracting the meaning. But the word "suffering" (dukkha) has come in the sense of a basis of suffering in such passages as "birth is suffering" and so on. In such passages as "Because, Mahāli, matter is painful, affected with pain, overwhelmed by pain" and so on, it is used in the sense of a painful object. In such passages as "Painful is the accumulation of evil" and so on, it is used in the sense of a condition for suffering. In such passages as "To such an extent, monks, it is not easy by description to reach how painful the hells are" and so on, it is used in the sense of a place that is a condition for suffering. In such passages as "With the abandoning of pleasure and with the abandoning of pain" and so on, it is used in the sense of unpleasant feeling. Here too it is in the sense of unpleasant feeling.

But as to the meaning of the word, it makes happy - thus pleasant (sukhā). It afflicts - thus unpleasant (dukkhā). Not unpleasant, not pleasant - thus neither-unpleasant-nor-pleasant (adukkhamasukhā); the letter "m" is stated by way of word-junction. Among those, pleasant feeling has the characteristic of experiencing the desirable; unpleasant feeling has the characteristic of experiencing the undesirable; neither-unpleasant-nor-pleasant feeling has the characteristic of experiencing the opposite of both. Therefore the arising of pleasant and unpleasant feelings is obvious, but not of neither-unpleasant-nor-pleasant feeling. For when happiness arises, it arises breaking through the entire body, crushing it, pervading it, as if making one eat ghee washed a hundred times, as if anointing with oil prepared a hundred times, as if extinguishing a fever with a thousand pots, causing one to utter the words "Oh, what happiness! Oh, what happiness!" When suffering arises, it arises agitating the entire body, crushing it, pervading it, as if inserting a heated ploughshare, as if pouring molten copper over it, causing one to cry out "Oh, what suffering! Oh, what suffering!" Thus the arising of pleasant and unpleasant feelings is obvious.

But neither-unpleasant-nor-pleasant feeling is difficult to understand, difficult to illustrate, like darkness, obscure. It becomes obvious only to one who grasps it by the method that, upon the disappearance of happiness and suffering, by way of being the opposite of the pleasant and the unpleasant, it has become of a neutral character. Like what? Just as the path gone by a deer on a flat rock is known by means of the path traversed on dusty ground before and after, so too it is known through the experiencing of happiness and suffering regarding desirable and undesirable objects, by the fact of experiencing a neutral object. The grasping of a neutral object is like the going on a flat rock, because of the absence of grasping desirable and undesirable objects. And whatever experiencing there is therein, that is neither-unpleasant-nor-pleasant feeling.

Thus here, although stated in three ways as pleasant, unpleasant, and neither-unpleasant-nor-pleasant, somewhere they are stated in two ways as pleasant and unpleasant. As he said - "Two feelings also have been spoken of by me, Ānanda, by way of exposition - pleasant feeling, unpleasant feeling." Somewhere all three separately, by way of being pleasant, unpleasant, and neither-unpleasant-nor-pleasant: "Pleasant feeling is pleasant in its presence and unpleasant in its change; unpleasant feeling is unpleasant in its presence and pleasant in its change; neither-unpleasant-nor-pleasant feeling is pleasant when known and unpleasant when not known." Somewhere all are by way of being suffering. For this was said: "Whatever is felt, all that is in suffering, I say."

Therein one might ask - if the three feelings are as stated here, and in other such discourses and in the Abhidhamma, without speaking thus, why was it said "Whatever is felt, all that is in suffering, I say," and "Two feelings also have been spoken of by me, Ānanda"? This was spoken with reference to something, therefore that is an alternative exposition. For this was said by the Blessed One -

"With reference to the impermanence of activities, Ānanda, with reference to the change of activities, it was spoken by me: 'Whatever is felt, all that is in suffering.'"

And "Two feelings also have been spoken of by me, Ānanda, by way of exposition."

For here, the state of suffering of these two feelings - pleasant and neither-unpleasant-nor-pleasant - does not exist without qualification; but the state of suffering was stated by way of exposition for the purpose of showing the desirelessness therein, according to the disposition of those to be guided - thus that is such an alternative exposition. But this teaching of the triad of feelings, being a statement of intrinsic nature, is a teaching without qualification - this here is the common explanation of the teachers.

But a sophist says: "Because of the twofold statement of suffering, the teaching of the triad of feelings is merely an alternative exposition." He should be told "Do not say so" - because the state of suffering of all feelings was stated by the Blessed One by way of intention: "With reference to the impermanence of activities, Ānanda, with reference to the change of activities, it was spoken by me: 'Whatever is felt, all that is in suffering.'" If, however, the teaching of the triad of feelings here were an alternative exposition, it should have been said "This was spoken by me with reference to the three feelings," but that was not said.

Furthermore, this very person should be asked: "But what, friend, is the intention of the teaching of the triad of feelings?" If he should say: "Mild unpleasant feeling is pleasant, intense is unpleasant, middling is neither-unpleasant-nor-pleasant - thus it was stated according to the disposition of those to be guided. For in those there is no increase of happiness and so on for beings." He should be told - What then, friend, is the intrinsic nature of unpleasant feeling, by which all feelings would be called "suffering"? If that from which, when arisen, beings wish only for separation - that is the intrinsic nature of unpleasant feeling. But that from which, when arisen, beings wish only for non-separation, and that from which they wish for neither - how could that be unpleasant feeling? Then, that which causes harm to its own support is unpleasant. That which is supportive - how could that be unpleasant? Then, if that which the noble ones see as suffering is the intrinsic nature of unpleasant feeling, and the noble ones see feeling as suffering through the suffering due to activities, and that is a constant intrinsic nature - how could there be the state of mild, middling, and intense suffering of those feelings? And if the state of suffering of feelings were only through the suffering due to activities, this teaching of the classification of kinds of suffering - "There are, monks, these three kinds of suffering: suffering as suffering, suffering due to change, suffering due to activities" - would be purposeless. And that being so, the discourse itself would be obstructed, and in the first three fine-material-sphere absorptions it would follow that there is mild unpleasant feeling, because of the statement of pleasant feeling. And in the fourth absorption and the immaterial absorptions, middling, because of the statement of neither-unpleasant-nor-pleasant feeling. This being so, it would follow that the first three fine-material-sphere attainments are more peaceful than the attainment of the fourth absorption and the immaterial attainments. Or how would a greater degree of unpleasant feeling be fitting in attainments that are more peaceful and more sublime? Therefore, the state of being an alternative exposition of the teaching of the triad of feelings is not fitting.

But what was said "Perceiving happiness in suffering is an illusion of perception" - how is that explained? That was said with reference to whatever perception of happiness exclusively, and whatever perception of the sign of happiness in the sign of suffering, through the non-awakening to the reality of the suffering due to change and the suffering due to activities. Even so, "Pleasant feeling, monks, should be seen as suffering" - but how is this explained? This, however, was said for the purpose of connecting one to the seeing of change, because of its being a means for the arising of dispassion therein, and because of the state of pleasant feeling being accompanied by much suffering. For indeed, because of being a cause of suffering and because of being followed by many painful phenomena, the wise have practised regarding even happiness as just suffering.

Even so, there is no pleasant feeling, because of the absence of a fixed course for the causes of pleasure. For those things considered to be causes of pleasant feeling, such as food and clothing and so on, those very same things, when indulged in excessively and at the wrong time, come to be causes of unpleasant feeling. And it is not fitting to say that by the very same cause by which there is pleasure, by that very same there is suffering. Therefore they are not causes of pleasure; but upon the disappearance of one kind of suffering, there is a perception of pleasure among the unwise, just as when one who has been endowed with the standing posture and so on for a further long time engages in another posture, and when one carrying a great burden puts down the burden and there is appeasement - therefore there is no pleasure at all? This is the supposition of the absence of a fixed course for that, without properly fully understanding the cause of pleasure. For this was said having attended only to the mere object as the cause of pleasure; but it should be understood that both of those together - combined with the particular condition of the internal body - are the cause of pleasure and so on. And whatever such combination of both is the cause of pleasant feeling, such a combination is never the cause of unpleasant feeling - thus the causes of pleasure and so on are indeed defined. Just as the heat element, having reached a certain condition of rice, barley, vegetables, corn and so on, is the cause of their pleasant and sweet nature, and having reached that very same condition is never the cause of their unpleasant and non-sweet nature - this should be seen in the same way.

The mere disappearance of suffering is sometimes found following pleasant feeling. Therein, the perception of pleasure is in pleasure itself, not in the mere disappearance of suffering, as in the case of massaging and changing of posture for one exhausted and wearied by a long journey; otherwise, even after a period of time, upon the disappearance of fatigue, there would be such a perception of pleasure. But the supposition that there is pleasure in the mere disappearance of suffering is because a distinction of feeling is not found. And this should be absolutely accepted in this way, since beings aspire to ever more sublime objects with great effort, and the arising of craving in them cannot be remedied by whatever condition merely obtained by any means whatsoever. For craving arose with feeling as condition, and that being so, the perception of a distinction of pleasure arising through the varying nature of things such as fragrant, sweet, pleasant contact and so on - upon the disappearance of what distinction of suffering at the doors of nose, tongue and body, and at the ear-door in the apprehension of the sound of five-part music similar to divine singing? Therefore, the perception of pleasure is not only in unpleasant feeling itself upon the disappearance of one kind of suffering, nor in the mere disappearance of suffering alone - thus, both from scripture and from reasoning, the three feelings are defined. The Blessed One's teaching of the triad of feelings is of explicit meaning only, not of implicit meaning - this should be made known. If this holds good, then that is wholesome; if not, having done the deed, he should be dismissed: "Go as you please."

Thus these three feelings were taught by the Blessed One as having characteristics defined by their mutually opposed intrinsic natures. And that was for the purpose of showing the immaterial meditation subject through the door of feeling to meditators engaged in insight practice. For the meditation subject is twofold: the material meditation subject and the immaterial meditation subject. Therein, the Blessed One, when speaking about the material meditation subject, speaks by way of brief attention, or by way of detailed attention, or by way of the defining of the four elements and so on. But when speaking about the immaterial meditation subject, he speaks by way of contact, or by way of feeling, or by way of consciousness. For a certain person, when adverting to an object that has come into range, the first striking upon of consciousness and mental factors there - contact arising while touching that object - is obvious; for a certain person, feeling arising while experiencing that object is obvious; for a certain person, consciousness arising while cognizing that object is obvious. Thus, according to the disposition of those various persons, as is obvious to each, he speaks about the immaterial meditation subject in three ways through the door of contact and so on.

Therein, for one to whom contact is obvious, he too comprehends just the group of five having contact as the fifth, thinking: "It is not that contact alone arises; together with it, feeling also arises experiencing that very object, perception also arises perceiving, volition also arises intending, consciousness also arises cognizing." For one to whom feeling is obvious, he too comprehends just the group of five having contact as the fifth, thinking: "It is not that feeling alone arises; together with it, contact also arises touching, perception also arises perceiving, volition also arises intending, consciousness also arises cognizing." For one to whom consciousness is obvious, he too comprehends just the group of five having contact as the fifth, thinking: "It is not that consciousness alone arises; together with it, contact also arises touching that very object, feeling also arises experiencing, perception also arises perceiving, volition also arises intending."

He, reflecting "Upon what are these mental states having contact as the fifth dependent?", understands "They are dependent upon the sense-base." The sense-base means the material body. With reference to which it was said: "And yet my consciousness is attached here, bound here." That, in meaning, is the primary elements and derivative materiality. Thus here one sees merely mentality-materiality: the sense-base is materiality, the group of five having contact as the fifth is mentality. And here materiality is the aggregate of matter, mentality is the four immaterial aggregates - thus it is merely the five aggregates. For there are no five aggregates separate from mentality-materiality, nor is there mentality-materiality separate from the five aggregates. He, investigating "What is the cause of these five aggregates?", sees "They have ignorance and so on as their cause." Then, having applied the three characteristics by way of mentality-materiality with its conditions, thinking "This is both condition and conditionally arisen; there is no other being or person; it is merely a heap of pure activities," he goes about meditating in the order of insight: "impermanent, suffering, non-self." He, hoping for penetration thinking "today, today," at such a time, having obtained suitability of climate, suitability of person, suitability of food, or suitability of hearing the Teaching, while seated in a single cross-legged posture, having brought insight to its summit, becomes established in arahantship. Thus the meditation subject for these three persons should be understood up to arahantship. But here the Blessed One, when speaking about the immaterial meditation subject according to the disposition of those who awaken by way of feeling, spoke by way of feeling. Therein -

This miscellaneous matter should be understood. Therein, the characteristic has already been stated above. "Foundation" means contact. Because of the statement "with contact as condition, feeling," contact is the foundation of feeling. For thus, because of being the foundation of feeling, it is compared by the simile of the flayed cow. Therein, contact experienced as pleasant is the foundation of pleasant feeling, contact experienced as unpleasant is the foundation of unpleasant feeling, contact experienced as neither-unpleasant-nor-pleasant is the foundation of neither-unpleasant-nor-pleasant feeling; the meaning is the proximate cause. Feeling is the proximate cause of what? Because of the statement "with feeling as condition, craving," it is the proximate cause of craving, because of its nature of being longed for. Let pleasant feeling be the proximate cause of craving, but how about the others? It is said: even one endowed with happiness longs for happiness similar to that or even more superior, how much more so one endowed with suffering. And neither-unpleasant-nor-pleasant, because of its peaceful nature, is spoken of as happiness only - thus all three feelings are the proximate cause of craving.

"Origin" means the cause of arising. For the activities of beings that have become desirable objects are the cause of arising of pleasant feeling; those very same that have become undesirable objects are the cause of arising of unpleasant feeling; those that have become neutral objects are the cause of arising of neither-unpleasant-nor-pleasant feeling. And here, the desirable and undesirable nature should be understood from the result, by the apprehension of its mode.

"Underlying tendency" means: in these three feelings, the underlying tendency to lust underlies pleasant feeling, the underlying tendency to aversion underlies unpleasant feeling, the underlying tendency to ignorance underlies neither-unpleasant-nor-pleasant feeling. For this was said:

"Friend Visākha, the underlying tendency to lust underlies pleasant feeling" and so on.

And here, the underlying tendencies to wrong view and conceit should be placed on the side of lust. For through delighting in happiness, those holding wrong views cling to identity by such means as "eternal" and so on, and those of a conceited nature foster conceit by such means as "I am superior" and so on. But the underlying tendency to sceptical doubt should be placed on the side of ignorance. For thus it was said in the Analysis of Dependent Origination: "with feeling as condition, sceptical doubt." And the gaining of strength of the underlying tendencies is through their state of not being abandoned in each respective continuity. Therefore, "the underlying tendency to lust underlies pleasant feeling" means that because of not being abandoned by the path, lust, which is worthy of arising upon obtaining a suitable cause, is as if lying dormant there - this is the meaning. The same method applies in the remaining ones too.

"State" means the body and mind are the state of feeling. For this was said: "Whatever at that time is bodily happiness, comfortable and pleasant feeling born of body-contact. Whatever at that time is mental happiness, comfortable and pleasant feeling born of mind-contact."

"The time of occurrence" means the moment of occurrence and the apprehension of occurrence. For by the moment of occurrence, the pleasant and unpleasant nature of pleasant and unpleasant feelings is defined. As he said -

"Friend Visākha, pleasant feeling is pleasant in its presence and unpleasant in its change; friend Visākha, unpleasant feeling is unpleasant in its presence and pleasant in its change."

The presence of pleasant feeling is pleasantness, and its absence is unpleasantness. The presence of unpleasant feeling is unpleasantness, and its absence is pleasantness - this is the meaning. For neither-unpleasant-nor-pleasant feeling, the apprehension of occurrence means the apprehension and non-apprehension of its occurrence, and knowing and not knowing is the defining of its pleasant and unpleasant nature. And this too was said -

"Friend Visākha, neither-unpleasant-nor-pleasant feeling is pleasant when known and unpleasant when not known."

"Faculty" means these three feelings beginning with pleasant are classified fivefold as faculties in the sense of authority: the faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, and the faculty of equanimity. For bodily comfort is said to be the faculty of pleasantness, and discomfort the faculty of pain. But mental comfort is said to be the faculty of pleasure, and discomfort the faculty of displeasure. Both kinds of what is neither comfortable nor uncomfortable is the faculty of equanimity. But what here is the reason - that bodily and mental pleasant and unpleasant feelings are spoken of having been classified as "the faculty of pleasantness, the faculty of pleasure, the faculty of pain, the faculty of displeasure," but not so the neither-unpleasant-nor-pleasant? Because of the absence of distinction. For just as pleasant and unpleasant feelings, being of the nature of support and of the nature of affliction, produce support and affliction for the body in one way and for consciousness in another way, neither-unpleasant-nor-pleasant feeling is not so; therefore, because of the absence of distinction, it was not spoken of having been classified.

"Beginning with twofold" means all feelings, though onefold in the sense of being felt, are twofold by the distinction of their basis - bodily and mental; threefold as pleasant, unpleasant, and neither-unpleasant-nor-pleasant; fourfold by way of the four modes of generation; fivefold by way of faculties and by way of destinations; sixfold by way of doors and by way of objects; sevenfold by conjunction with the seven consciousness elements; eightfold by being conditioned by the eight worldly phenomena; ninefold by the classification of each of pleasant and so on into past and so on; those same are eighteenfold by the distinction of internal and external; likewise, by making three and three in each of the six objects beginning with matter by way of pleasant and so on. For with a matter object, pleasant arises, unpleasant too, and neither-unpleasant-nor-pleasant too; so too with the others. Or alternatively, eighteen by way of the eighteen mental explorations. For it is said -

"Having seen a form with the eye, one explores a form that is a basis for pleasure, a basis for displeasure, one explores a form that is a basis for equanimity; with the ear a sound, etc. having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure, a basis for displeasure, one explores a mental object that is a basis for equanimity."

Thus they are eighteenfold. Likewise, six pleasures connected with the household life, six displeasures connected with the household life, six equanimities connected with the household life, likewise pleasures connected with renunciation and so on - thus thirty-sixfold. Thirty-six in the past, thirty-six in the future, thirty-six in the present - they become one hundred and eight as well. Thus here the classification beginning with twofold should be understood.

The miscellaneous talk is completed.

In the verses, "concentrated" means concentrated by concentration distinguished as access and absorption. By that he shows the pursuit of serenity meditation. "Fully aware" means fully aware with fourfold full awareness beginning with full awareness as to the goal. By that he shows the pursuit of insight. "Mindful" means one who practises mindfulness. By that, through the method of serenity and insight, mental states go to fulfilment through development. By that he shows the state of being endowed with them. "He understands feelings" means understanding "these are feelings, this much are feelings" according to their intrinsic nature and by way of classification, and "impermanent, suffering, subject to change" according to the characteristics beginning with impermanence, fully understanding in the preliminary stage with the three full understandings, having developed insight, he understands through the penetration of full understanding by the noble path. "And the origination of feelings" means the truth of origin. "Where these cease" means to this extent, where feelings cease, that is the truth of cessation. "Leading to elimination" - the connection is: he understands the noble path leading to the elimination of feelings. "Through the elimination of feelings" means through the cessation of non-arising of feelings by the noble path that penetrates the four truths thus. "Without hunger, attained final Nibbāna" means free from craving, with craving abandoned, he has attained final Nibbāna through the final extinguishment of the mental defilements and through the extinguishment of the aggregates.

The commentary on the Third Discourse is completed.

4.

Commentary on the Second Feeling Sutta

53. In the fourth, "should be seen as suffering" means pleasant feeling should be seen with the eye of knowledge as suffering by way of suffering due to change. "Should be seen as a dart" means unpleasant feeling should be seen as a dart because of being difficult to extract, because of piercing within, because of oppression, and because of its nature as suffering as suffering. "As impermanent" means neither-unpleasant-nor-pleasant feeling should be seen as impermanent because of non-existence after having been, because of being subject to rise and fall, because of being temporary, because of being the opposite of permanence. Certainly, here, all feelings too should be seen as impermanent, but showing this meaning that seeing as suffering is a surpassing sign of dispassion compared to seeing as impermanent, the Teacher said "Pleasant feeling, monks, should be seen as suffering; unpleasant feeling should be seen as a dart." Or alternatively, where worldlings are attached to pleasure, there it was said thus for the purpose of generating disenchantment. Thereby, its state of suffering through the suffering due to activities is shown. "What is impermanent, that is suffering" - having said "Pleasant feeling, monks, should be seen as suffering" by way of suffering due to change, for those thinking "Even pleasant feeling is such, what then must unpleasant feeling be like?" he said "Unpleasant feeling should be seen as a dart" by way of suffering as suffering; but showing that the other is suffering only through the suffering due to activities, he said "Neither-unpleasant-nor-pleasant feeling should be seen as impermanent."

And here, by "Pleasant feeling should be seen as suffering," the means for the uprooting of lust is shown. For the underlying tendency to lust underlies pleasant feeling. By "Unpleasant feeling should be seen as a dart," the means for the uprooting of hate is shown. For the underlying tendency to aversion underlies unpleasant feeling. By "Neither-unpleasant-nor-pleasant feeling should be seen as impermanent," the means for the uprooting of delusion is shown. For the underlying tendency to ignorance underlies neither-unpleasant-nor-pleasant feeling.

Likewise, by the first, the abandoning of the defilement of craving is shown, because that has the gratification of pleasure as its cause; by the second, the abandoning of the defilement of misconduct. For those not fully understanding suffering as it really is practise misconduct for the purpose of avoiding it. By the third, the abandoning of the defilement of wrong view, because for one seeing as impermanent there is the absence of the defilement of wrong view, because the defilement of wrong view has ignorance as its sign, and neither-unpleasant-nor-pleasant feeling is the sign of ignorance. Or by the first, the full understanding of suffering due to change; by the second, the full understanding of suffering as suffering; by the third, the full understanding of suffering due to activities. Or by the first, the full understanding of desirable objects; by the second, the full understanding of undesirable objects; by the third, the full understanding of neutral objects. For when the phenomena having those objects are dispassionate, the objects too are simply dispassionate. Or by the first, through the proclamation of the abandoning of lust, the desireless deliverance through the observation of suffering is explained; by the second, through the proclamation of the abandoning of hate, the signless deliverance through the observation of impermanence; by the third, through the proclamation of the abandoning of delusion, the deliverance through emptiness through the observation of non-self is explained - thus it should be understood.

"When" means whenever, or because. "Noble" means one who stands far from mental defilements, pure. "Seeing rightly" means one who sees without distortion all feelings, or the four truths as well. "He has cut off craving" means he cut craving rooted in feeling by the highest path, utterly eradicated it without remainder. "Turned back the mental fetters" means he turned back the tenfold mental fetter, made it rootless. "Completely" means by cause, by reason. "Through the full realization of conceit" means through the full realization of seeing conceit, or through the full realization of abandoning conceit. For the path of arahantship sees conceit by way of function; this is its full realization of seeing. But that which is seen by it is abandoned at that very moment, like the life of beings who have seen poison that has been seen; this is its full realization of abandoning. "He made an end of suffering" means thus, because conceit has been seen and abandoned by the path of arahantship, he made the end reckoned as the limit, the delimitation, the boundary of all the suffering of the round of rebirths; the meaning is that he made suffering remain only to the extent of the final bodily frame.

In the verses, "whoever" means whatever noble disciple. "Saw" means he saw; the meaning is he sees pleasant feeling as suffering. For pleasant feeling, like food mixed with poison, while giving gratification at the time of use, at the time of change is nothing but suffering. "He saw pain as a dart" means just as a dart, whether entering the body, having entered, or being extracted, generates nothing but oppression, so too unpleasant feeling, whether arising, having reached presence, or breaking up, only afflicts - thus it is said he saw it with insight as a dart. "He saw it as impermanent" means because of having a peaceful intrinsic nature compared to pleasure and pain, even though it is of a more tranquil kind, he saw that neither-unpleasant-nor-pleasant feeling as impermanent because of having the nature of impermanence.

"He indeed seeing rightly" means he is thus indeed one who rightly sees the three feelings beginning with suffering and so on. "Since" means because. "Therein" means in feeling. "Becomes liberated" means becomes liberated by way of liberation through eradication. This is what is meant - Because he saw pleasure and so on as suffering and so on, therefore therein he becomes liberated from feeling by way of eradication through the abandoning of desire and lust bound to it. For when the word "yaṃ" is stated, the word "taṃ" should be brought in and understood. Or alternatively, "since" means one restrained by body, speech, and mind, self-controlled; or "since" means one who strives, who exerts oneself, the meaning is one who endeavours. "Accomplished through direct knowledge" means having developed the meditation subject of the four truths through the door of feeling, one who has concluded with the sixth direct knowledge, one whose task is done. "Peaceful" means peaceful through the appeasement of mental defilements beginning with lust. "Gone beyond the bonds" means one who has overcome the fourfold bond beginning with the bond of sensual pleasure. A sage because of fathoming the welfare of both.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the First Search Sutta

54. In the fifth, "search" means seeking, quest, pursuit. To show those by way of classification, "sensual seeking" and so on was stated. Therein, "sensual seeking" means the search for sensual pleasures, or the search reckoned as sensual pleasure is sensual seeking. For this was said:

"Therein, what is sensual seeking? Whatever sensual desire, sensual lust, sensual delight, sensual affection, sensual thirst, sensual infatuation, sensual attachment towards sensual pleasures - this is called sensual seeking."

Therefore, sensual lust should be known as sensual seeking. The same method applies to seeking existence as well. And this too was said -

"Therein, what is seeking existence? Whatever desire for existence towards existences, etc. attachment to existence - this is called seeking existence."

Therefore, lust for seeking existence, the longing for fine-material and immaterial existence, should be known as seeking existence. The search for the holy life is seeking the holy life. As he said -

"Therein, what is seeking the holy life? 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Tathāgata exists after death' or 'the Tathāgata does not exist after death' or 'the Tathāgata both exists and does not exist after death' or 'the Tathāgata neither exists nor does not exist after death' - whatever such view, wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, grasping, support-grasping, adherence, adherence, wrong path, wrong path, wrong course, sphere of sectarian doctrines, grasping through perversion - this is called seeking the holy life."

Therefore, the search for the holy life considered as wrong view should be known as seeking the holy life through wrong view. To this extent, lust and wrong view have been shown as searches. And not only lust and wrong view alone are searches, but also action co-existent with them. And this too was said -

"Therein, what is sensual seeking? Sensual lust, co-existent unwholesome bodily action, verbal action, mental action - this is called sensual seeking. Therein, what is seeking existence? Lust for existence, co-existent unwholesome bodily action, verbal action, mental action - this is called seeking existence. Therein, what is seeking the holy life? Extreme-grasping view, co-existent unwholesome bodily action, verbal action, mental action - this is called seeking the holy life" -

Thus these three searches should be known.

In the verses, "originate" means here the origination is ignorance and so on and craving, which are the causes for the arising of the searches; the meaning is origin. "Where these cease" means seeking the holy life ceases by the first path, sensual seeking ceases by the path of non-returning, seeking existence ceases by the path of arahantship - this should be known. The remainder is according to the method already stated.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Second Search Sutta

55. In the sixth, "seeking the holy life together with" means together with seeking the holy life. For this description is by elision of the case ending, or this is a nominative case used in the instrumental sense. This is what is meant: "Together with seeking the holy life, sensual seeking and seeking existence - thus three searches." Among those, to show seeking the holy life in its own form, "thus adherence to truth, standpoints for views accumulated" was said. Its meaning is - "Thus in this way truth" - adherence is adherence to "thus truth." "Only this is the truth, anything else is vain" shows the mode of occurrence of wrong view. Views themselves are standpoints for views because of being the cause of all harm. For this was said: "I say, monks, that wrong view is the supreme fault." Those very views, growing more and more, accumulated through the accumulation of mental defilements beginning with greed, wrongly adhering thus "only this is the truth, anything else is vain," being the cause of all harm and being the cause of the accumulation of mental defilements and suffering - these views are called seeking the holy life. This is what is meant. By this, it should be understood that seeking the holy life has been shown from the mode of occurrence and from its origin.

"For one dispassionate towards all lust" means for one dispassionate towards all sensual lust and lust for existence. Precisely because of that, being liberated in Nibbāna, which is termed the elimination of craving, one liberated through the elimination of craving is a Worthy One. "Searches have been relinquished" means sensual seeking and seeking existence have been altogether given up and abandoned. "Standpoints for views have been uprooted" means the standpoints for views reckoned as seeking the holy life have been eradicated by the first path alone. "Through the elimination of searches" means thus through the elimination of these three searches, through the cessation of non-arising, because of having broken the mental defilements. "Monk" means also one who has altogether broken hope. And "desireless" means, and because of the abandoning of the dart of sceptical doubt and bewilderment, which shares the same basis as wrong view, he is also called "free from doubt."

The commentary on the Sixth Discourse is completed.

7-8.

Commentary on the Pair of Mental Corruption Suttas

56-57. In the seventh, "mental corruption of sensuality" means mental corruption regarding sensual pleasures, or the mental corruption reckoned as sensuality is the mental corruption of sensuality; but in meaning, sensual lust and delight in material form and so on is the mental corruption of sensuality. Desire and lust for fine-material and immaterial existence, attachment to jhāna, lust accompanied by the eternalist view, and longing for existence is the mental corruption of existence. Ignorance itself is the mental corruption of ignorance.

"And the origination of mental corruptions" - here, unwise attention and mental defilements beginning with ignorance are the origination of mental corruptions. For this was said:

"Monks, for one attending unwisely, unarisen mental corruptions arise, and arisen mental corruptions increase."

"Ignorance, monks, is the forerunner for the attainment of unwholesome mental states, followed right behind by shamelessness and moral fearlessness." And:

"And the path leading to elimination" means and the noble path leading to the elimination of mental corruptions. Therein, the mental corruption of sensuality is abandoned by the path of non-returning; the mental corruption of existence and the mental corruption of ignorance by the path of arahantship. And they say that the mental corruption of sensuality too, like clinging to sensual pleasures, is to be destroyed by the highest path. The remainder is according to the method already stated. In the eighth, there is nothing not already explained.

The commentary on the Seventh and Eighth Discourses is completed.

9.

Commentary on the Craving Sutta

58. In the ninth, it is "craving" (taṇhā) in the sense of craving (taṇhāyana), or it is "craving" because it trembles towards the domain of visible form and so on. Now, in order to classify and show that, "sensual craving" and so on was stated. Therein, lust for the five strands of sensual pleasure is sensual craving. Desire and lust for fine-material and immaterial existence, attachment to jhāna, lust accompanied by the eternalist view, and longing by way of existence is craving for existence. Lust accompanied by the annihilationist view is craving for non-existence. Furthermore, setting aside the last two cravings, all the remaining craving is just sensual craving. As he said -

"Therein, what is craving for existence? Lust accompanied by the eternalist view, passion, mental passion - this is called craving for existence. Therein, what is craving for non-existence? Lust accompanied by the annihilationist view, passion, mental passion - this is called craving for non-existence. The remaining craving is sensual craving."

And these three cravings are craving for visible form, etc. craving for mental objects - by the distinction of domain, making each sixfold, they become eighteen. Those are eighteen regarding internal visible form and so on, and eighteen regarding external visible form and so on - making thirty-six; thus thirty-six relating to the past, thirty-six relating to the future, thirty-six relating to the present - by way of classification they become one hundred and eight. When again a classification is being made, when grasped without touching upon the distinction of time, they are only thirty-six; when the internal and external distinction of visible form and so on is not being made, they are only eighteen; when grasped by merely the distinction of objects such as visible form and so on, they are only six; when grasped without even making the distinction of objects, they are only three.

In the verses, "by the bond of craving" means by the bond reckoned as craving, by the mental bond of sensuality, and by the mental bond of existence. "Bound" means connected, or fettered in existence and so on. Therefore he said "with minds attached to any kind of existence." The meaning is: with minds attached to both small and great existences. Or alternatively, "existence" means the eternalist view, "non-existence" means the annihilationist view. Therefore, "in any kind of existence" means with minds attached and clinging to the eternalist and annihilationist views. By this, craving for existence and craving for non-existence are shown. In this interpretation, it should be understood that by "by the bond of craving," only sensual craving is shown. "Those bound by Māra's bonds" means those persons of such a nature are yoked and bound by the bond reckoned as Māra's snare. For lust is called Māra's bond and Māra's snare. As he said -

Because of being untroubled by the four mental bonds, freedom from bondage means Nibbāna and arahantship; through the non-achievement of that, they are not attaining security from bondage. Because of generating mental defilements and volitional activities over and over again, they are people, living beings. "Beings" means beings attached, strongly attached to matter and so on.

They go to the round of rebirths, reckoned as the successive arising of aggregates and so on as thus stated, and are not released from it. Why? Because of being bound by the bond of craving. "Going to birth and death" means having the nature of approaching birth and death again and again. Having shown the round of rebirths by this much, now in order to show the end of the round of rebirths, he spoke the verse "But those who, having abandoned craving." That is easily understood since the method has been stated above.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Realm of Māra Sutta

59. What is the origin of the tenth? One day, it is said, the Teacher, seated surrounded by an assembly consisting mostly of trainees, having observed their disposition, praising the plane of one beyond training in order to generate enthusiasm for the achievement of distinction above, spoke this discourse. Therein, in the passage beginning with "having passed beyond" and so on, this is the meaning in brief - "Having passed beyond" means having surpassed, having overcome. "The realm of Māra" means the domain of Māra, the place of his sovereignty. "Like the sun" means just as the sun, liberated from impurities such as clouds and so on, possessed of three virtues - namely supernormal power, power, and radiance - ascending into the sky, having passed beyond, having surpassed, having overcome, having scattered all the darkness pervading space, shines, illuminates, and burns; just so, a monk who has eliminated the mental corruptions, possessed of three qualities, liberated from all impurities, having overcome the occurrence of phenomena of the three planes termed the realm of Māra, shines.

Regarding "of one beyond training" - here, "trainees" means those born in the trainings, or "trainees" because these belong to the seven trainees, or "trainees" because, due to not having completed the training, they themselves are still training - these are the path states and the states of the three lower fruitions. But the states of the highest fruition, because there is nothing further to be trained in above, are not trainee states - thus they are states of one beyond training. For where there is a suspicion of trainee status, there this is the negation - thus it should be seen that there is no attainment of the status of one beyond training in mundane states and in Nibbāna. For the trainings termed morality, concentration, and wisdom, being dissociated from the mental defilements opposed to them, being pure, and because they do not even approach the state of being an object of the impurities, are fitting to be called trainings surpassingly, and they are found in all eight paths and fruitions; therefore, just as with the states of the four paths and the three lower fruitions, so too with the states of the fruition of arahantship, the suspicion might arise that they are trainee states because "they are born in those trainings," and because, when the Worthy One possessing those trainings is in the state of a trainee like the others, "these belong to a trainee," and "training is morality for these" - thus they are trainees. To dispel that suspicion, having made the negation of the aforesaid trainee status, it was said "of one beyond training." For the trainings occurring in the fruition of arahantship, because their function is fully completed, do not perform the function of training; they operate merely as the fruit of training. Therefore they do not deserve the term "training," nor do those possessing them deserve the term "trainee," nor are the states associated with them of the nature of training. By such meanings as "born in the trainings" and so on, the states of the highest fruition are not trainee states. But in the lower fruitions, the trainings perform the function of training because of being the decisive support for the insight of the path of once-returning and so on - thus they deserve the term "training," and those possessing them deserve the term "trainee," and the states associated with them are of the nature of training. The trainee states are indeed trainee states by the aforesaid meanings.

Or alternatively, "trainee" is a term for those whose training is not completed; the term "one beyond training" is an indication of those whose training is completed - thus there is no attainment of the status of one beyond training for mundane states and Nibbāna. Trainee states that have reached maturity become states of one beyond training - and the status of one beyond training is attained by certain ones among the trainee states that have reached maturity - thus the states of the path of arahantship have reached maturity. But if one were to say that, having been made trainee states by the aforesaid meanings, they have become states of one beyond training? That is not so, because of the conventional usage of that term among similar things. For the fruition of arahantship is not different from the path of arahantship, except for the performance of the function of full understanding and so on, and the state of being a result; therefore it is possible to say that those very trainee states have attained the state of the fruition of arahantship. And because resultant happiness is more peaceful and more sublime than wholesome happiness by being more continuous, those states are indeed ones that have reached maturity - thus they are called "of one beyond training."

But having divided those states of one beyond training here into three by way of aggregates, making clear the power of one who has eliminated the mental corruptions through being endowed with them, the Blessed One said beginning with "with the aggregate of morality of one beyond training." Therein, the meaning of the word "morality" has been stated above. But the word "aggregate" is seen applied in many meanings - in the sense of a heap, a description, a conventional usage, and a virtue. For thus, in such passages as "it is reckoned simply as an incalculable, immeasurable great mass of water" and so on, it has come in the sense of a heap. In such passages as "the Blessed One saw a great log of wood being carried along by the stream of the river Ganges" and so on, in the sense of a description. In such passages as "consciousness, mind, mental state, heart, the pure, mind, mind sense base, consciousness, aggregate of consciousness" and so on, in the sense of conventional usage. In such passages as "The three aggregates, friend Visākha, are not included by the noble eightfold path; but the noble eightfold path, friend Visākha, is included by the three aggregates" and so on, in the sense of virtue. Here too it should be seen in the sense of virtue. Therefore the meaning is: with the virtue termed morality of one beyond training. "Possessed of" means associated with, endowed with. One concentrates by means of it, or it itself concentrates, or it is merely the act of concentrating - thus it is "concentration." It knows by way of modes, it penetrates according to the inherent nature - thus it is "wisdom." Morality itself as an aggregate is the aggregate of morality. The same method applies in the remaining ones too.

Therein, right speech, right action, and right livelihood, being of the highest fruition, are by their very intrinsic nature called the aggregate of morality of one beyond training; likewise, right concentration is the aggregate of concentration of one beyond training. But because of being supportive of that, right effort and right mindfulness are included in the aggregate of concentration. Likewise, right view is the aggregate of wisdom of one beyond training. Because of being supportive of that, right thought is included in the aggregate of wisdom - thus it should be understood that here even the eight states of the fruition of arahantship have been shown by collecting them under the three aggregates.

"For whom these are well developed" means the connection is: by whichever Worthy One these aggregates of states of one beyond training beginning with morality are well developed, well cultivated, he shines like the sun. Some also read "yassa cete." Therein the word "ca" is merely a particle. Thus in this chapter, in the first discourse the round of rebirths was spoken of, in the final discourse the end of the round of rebirths, and in the others both the round of rebirths and the end of the round of rebirths were spoken of.

The commentary on the Tenth Discourse is completed.

The commentary on the first chapter is concluded.

2.

The Second Chapter

1.

Commentary on the Way of Making Merit Sutta

60. In the first discourse of the Second Chapter, "ways of making merit" (puññakiriyavatthūni) means they produce the fruit of honourable existence, or they purify one's own continuity - thus they are "merits" (puññāni); and they are merits and they are actions to be done through causes and conditions - thus they are "meritorious actions" (puññakiriyā). And those very same are ways of making merit because of being the basis for those various benefits. "Consisting of giving" (dānamaya) means the volition of relinquishing one's own gift to others, by way of assistance to one whose root of existence is uninterrupted, or by way of veneration - it is given by means of this, thus it is "giving" (dāna); giving itself is that consisting of giving. For regarding the four requisites such as robes and so on, or the ten bases of giving such as food and so on, or the six objects such as forms and so on, for one giving this and that, the volition occurring in the manner stated at three times - in the preliminary stage beginning from the production of those things, at the time of relinquishment, and afterwards in recollecting with a mind of pleasure - is called the way of making merit consisting of giving.

"Consisting of morality" (sīlamaya) means for one undertaking five, eight, or ten precepts by way of the permanent morality, Observance day observance and so on, for one going to the monastery thinking "I shall go forth" for the purpose of fulfilling morality, for one who has gone forth having brought his wish to its summit, for one reflecting "I have indeed gone forth, good, well!", for one fulfilling the Pātimokkha through faith, for one reviewing the requisites such as robes and so on through wisdom, for one exercising restraint of the eye-door and so on regarding forms and so on that have come within range through mindfulness, and for one purifying his livelihood through energy - the volition that occurs "composes" (sīlati) - thus it is the way of making merit consisting of morality.

Likewise, by the path of insight stated in the Paṭisambhidā, for one seeing with insight the eye as impermanent, as suffering, as non-self - the ear, the nose, the tongue, the body, the mind. Matter, etc. Mental phenomena, eye-consciousness, etc. mind-consciousness. Eye-contact, etc. Mind-contact, feeling born of eye-contact, etc. feeling born of mind-contact. Perception of material form, etc. Perception of mental phenomena. For one seeing with insight ageing and death as impermanent, as suffering, as non-self - whatever volition there is, and whatever meditative absorption volition occurring regarding the thirty-eight objects such as the earth kasiṇa and so on, and whatever volition occurring by way of familiarisation, attention and so on regarding blameless fields of work, fields of craft, and subjects of true knowledge - "one develops all by means of this" - thus it is consisting of meditative development, and it is a way of making merit in the manner stated.

And here, for each one as is appropriate, beginning from the preliminary stage, for one performing it with the body, it is bodily action; for one uttering speech for that purpose, it is verbal action; for one thinking with the mind without moving any bodily factor or verbal factor, it is mental action. Also for one giving food and so on, either thinking "I am giving gifts of food and so on," or having reflected upon the perfection of giving, at the time of giving, it is the way of making merit consisting of giving. For one who gives while standing at the head of duty, it is that consisting of morality; for one who gives having established exploration in terms of elimination, passing away, and action, it is the way of making merit consisting of meditative development.

There are also another seven ways of making merit - The way of making merit accompanied by esteem, accompanied by service, dedication of merit, rejoicing in merit, consisting of teaching, consisting of hearing, and straightness of view as ways of making merit. For even going for refuge is included under straightness of view itself. But what should be said here will become clear further on.

Therein, having seen one who is more senior, by way of going forward to meet him, receiving his bowl and robes, paying respect, giving way on the path and so on, that accompanied by reverence should be understood. By way of performing duties and practices for those who are more senior, by way of seeing a monk who has entered the village for almsfood, taking his bowl, procuring almsfood in the village and bringing it to him, and by way of hearing "Go, bring the monks' bowl" and going quickly to bring the bowl and so on, that accompanied by service should be understood. Having given the four requisites, having made an offering to the Triple Gem with flowers, scents and so on, or having performed other such merit, by way of sharing thus "May the merit be for all beings," dedication of merit should be understood. Likewise, regarding merit given by others, or simply merit performed by others, by way of rejoicing "Good! Excellent!" - rejoicing in merit should be understood. One, without expecting anything in return, teaches to others the Teaching well learnt by oneself with a disposition for welfare - This is called the way of making merit consisting of teaching. But when one, standing with the desire "Thus they will know me as 'a preacher of the Teaching'," based upon material gain, honour, and fame, teaches the Teaching, that is not of great fruit. "Surely this is the means of practising for one's own welfare and the welfare of others" - one listens to the Teaching with a tender mind pervaded by welfare, preceded by wise attention - this is the way of making merit consisting of hearing. But when one listens thinking "Thus they will know me as 'one of faith'" - that is not of great fruit. The going straight of view is straightness of view; this is a designation for right vision that proceeds by the method beginning with "there is what is given." For this, even though dissociated from knowledge in the preliminary stage or in the subsequent stage, at the time of making straight, is indeed associated with knowledge. Others, however, say: "By way of cognising and understanding, seeing is view; and wholesome consciousness and the knowledge of the ownership of actions and so on is right vision." Therein, by wholesome consciousness, even when knowledge has not arisen, there is the inclusion of recollecting merit done by oneself, praising those worthy of praise and so on; by the knowledge of the ownership of actions, of right view regarding the courses of action. The other, however - straightness of view - is the defining characteristic of all. For whatever merit one performs, it is of great fruit only through the uprightness of view.

Now, these seven ways of making merit are included in the former three ways of making merit beginning with that consisting of giving. For therein, reverence and service are included in that consisting of morality, giving of merit and rejoicing after merit are included in that consisting of giving, teaching and hearing the Teaching are included in that consisting of meditation, and straightness of view is included in all three. Therefore the Blessed One said -

"There are, monks, these three ways of making merit. What three? The way of making merit consisting of giving, etc. the way of making merit consisting of meditation."

And here, by way of the eight sensual-sphere wholesome intentions, there is the occurrence of all three ways of making merit. For just as when one is reciting a well-practised teaching, certain connections pass by without one even noticing them, so too when one is devoting oneself to well-practised serenity and insight meditation, now and then attention occurs even with consciousness dissociated from knowledge. But all that, by way of exalted wholesome intentions, is only the way of making merit consisting of meditation, not the others. The meaning of the verse has been stated above.

The commentary on the First Discourse is completed.

2.

Commentary on the Eye Sutta

61. In the second, "eyes" (cakkhūni): they are eyes because they see (cakkhanti), the meaning is that they proceed as if declaring what is even and uneven. Or alternatively, they are eyes in the meaning of tasting (cakkhana). What is this tasting? It is savouring; for thus they say "he tastes honey, he tastes curry" - and these, experiencing the flavour of the object, are as if savouring it - thus they are eyes in the meaning of tasting. But those, in brief, are two eyes - the eye of knowledge and the physical eye. Among these, the physical eye has already been stated below. The eye of knowledge has been stated here divided into two as the divine eye and the eye of wisdom.

Therein, "the divine eye" means 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 grasping objects even from afar because of being free from impurities. This too, being the eye of knowledge produced by the power of energy and meditative development, is just such - thus it is divine because of being similar to the divine; because of having been attained by way of the divine abiding, and because of being dependent on the divine abiding by oneself, and because of having great radiance through the comprehension of light. It is also divine because of having great range through the seeing of forms gone beyond walls and so on. All that should be understood in accordance with the science of grammar. It is also an eye because, in the meaning of seeing, by performing the function of an eye, it is as if possessing an eye; and it is divine and it is an eye - thus "divine eye."

"One understands" (pajānāti) - thus it is wisdom (paññā). What does one understand? The four noble truths, by such methods as "this is suffering." For this was said:

"'One understands', friend, therefore it is called wisdom. And what does one understand? 'This is suffering'" etc.

In the commentary, however, it is said: "Wisdom is by way of making known. What does it make known? It makes known 'impermanent', it makes known 'suffering', it makes known 'non-self.'" Now this, as regards its characteristic and so on, has the characteristic of penetrating according to the intrinsic nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer; its function is illuminating the domain, like a lamp; its manifestation is absence of confusion, like a good guide gone to a forest. But here, in particular, the wisdom reckoned as the knowledge of the elimination of mental corruptions is intended as the eye of wisdom in the meaning of seeing the four truths. With reference to which it was said: "Vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose."

And among these, the physical eye is limited, the divine eye is exalted, the other is immeasurable. The physical eye is matter; the others are immaterial. The physical eye and the divine eye are mundane, with mental corruptions, having matter as their domain; the other is supramundane, without mental corruptions, having the four truths as its domain. The physical eye is indeterminate; the divine eye may be wholesome or may be indeterminate; likewise the eye of wisdom. The physical eye is of the sensual sphere of existence; the divine eye is of the fine-material sphere of existence; the other is supramundane - such and other classifications should be known.

In the verses, "unsurpassed" is said with reference to the eye of wisdom. For that is unsurpassed because of being the knowledge of the elimination of mental corruptions. "The highest of men declared" means the highest, the foremost among men, the Perfectly Self-awakened One, taught. "Arising" means the occurrence of the physical eye. "Path" means the means, the cause of the divine eye. For the divine eye arises only in one who possesses the natural eye, since the production of the knowledge of the divine eye is by developing the kasiṇa light, and that does not exist without the learning sign in the kasiṇa disk. "When" (yato) means whenever (yadā). "Knowledge" means the knowledge of the elimination of mental corruptions. Therefore he said "the eye of wisdom unsurpassed." "By the attainment of which eye" means by the arising, by the development of which noble eye of wisdom, one is freed, completely freed from all the suffering of the round of rebirths.

The commentary on the Second Discourse is completed.

3.

Commentary on the Faculty Sutta

62. In the third, "faculties" means faculties in the sense of authority. For those which, having become like lords among co-nascent phenomena, should be conformed to by them - those are called faculties. Furthermore, the Blessed One is the lord, the lord of the Teaching, endowed with supreme sovereignty of mind. They are faculties because they were first of all seen and attained by that lord, and because they were seen by others, taught, prescribed, and seen through the resort, development, and cultivation of them. Or alternatively, the lord is the meritorious action that has become the decisive support for the attainment of the path; they are faculties because they are the signs of that. "The faculty of 'I shall know the unknown'" means the faculty arisen through this preliminary part in one who is practising with the intention "I shall know the unknown, unattained state of the Deathless, or the teaching of the four truths, in the round of rebirths without discernible beginning." This is a designation for the wisdom of the path of stream-entry. "The faculty of final knowledge" means the faculty of knowing. Herein this is the meaning of the word - It knows - it knows without exceeding the boundary seen by the first path knowledge - thus it is final knowledge. For just as the wisdom of the first path proceeds regarding suffering and so on by way of full understanding, full realisation, and so on, so too this proceeds - thus it is final knowledge; and it is a faculty in the aforesaid meaning - thus it is the faculty of final knowledge. Or it is the faculty of final knowledge in the sense of knowing alone, or the faculty of another noble person - thus the faculty of final knowledge. This is a designation for knowledge in six states beginning from the fruition of stream-entry. "The faculty of one who has final knowledge" means the faculty of one who has final knowledge because it arises in one who has eliminated the mental corruptions, whose function of knowledge regarding the four truths is completed, and because of the occurrence of the meaning of faculty - thus the faculty of one who has final knowledge. And here it should be understood that the first and the last are each of one state by way of the first path and the fourth fruition respectively, while the other is of six states by way of the remaining paths and fruitions.

In the verses, "who is training" means of one who is training in and developing the training in higher morality and so on. "Following the straight path" - the straight path is called the noble path; because of being free from the two extremes, because of following that, one is following the straight path; the meaning is of one who is producing the paths in succession. "In destruction" - because of the exhaustion of mental defilements without remainder, knowledge first arises beforehand in the highest path reckoned as destruction. "Then final knowledge immediately after" means immediately after that path knowledge, arahantship arises. Or alternatively, "following the straight path" means for one who, having avoided sloth, restlessness, the basis of accumulation, and so on, having made serenity and insight meditation in conjunction, follows, goes after, and proceeds along the preliminary path that has proceeded by way of meditative development - immediately after the change-of-lineage knowledge, because of the exhaustion of mental defilements fixed in wrong view at one state, in the destruction that is the path of stream-entry, the first knowledge, the faculty of "I shall know the unknown," arises. "Then final knowledge immediately after" means immediately after that first knowledge, beginning from that immediate succession up to the highest path, final knowledge, the faculty of final knowledge, arises.

"Then for one liberated through final knowledge" means for one liberated after the faculty of final knowledge, immediately after the knowledge of the path of arahantship, through the fruition of arahantship, through liberation by wisdom, by the faculty of one who has final knowledge. "There is indeed knowledge for such a one" means reviewing knowledge arises for one who has eliminated the mental corruptions, who has attained the characteristic of such-likeness regarding the desirable, undesirable, and so on, at a subsequent time after the arising of the fruition of arahantship. How does it arise? He said "Unshakable is my liberation." He shows the reason for that unshakable state: "Through the destruction of the fetters of existence."

Now, praising such a one who has eliminated the mental corruptions, he spoke the third verse "He indeed is accomplished in faculties." Therein, "accomplished in faculties" means endowed with the three supramundane faculties as stated above, or endowed with and complete in the pure faculties of faith and so on obtained through subsiding, and precisely therefore endowed with the faculties beginning with the eye that are well calmed and have ceased to be employed. Therefore he said "peaceful"; the meaning is at peace through the appeasement of the fever of all mental defilements. "Delighting in the state of peace" means delighted in and resolved upon Nibbāna. And here, by "accomplished in faculties," the state of having developed the path and the state of having fully understood the aggregates are shown. By "peaceful," the state of having abandoned mental defilements is shown; by "delighting in the state of peace," the state of having realised cessation is shown. The remainder is according to the method already stated.

The commentary on the Third Discourse is completed.

4.

Commentary on the Period Sutta

63. In the fourth, "periods" means times. In such passages as "the past period" and so on, there are two methods - the method of the discourses and the method of the Abhidhamma. Therein, according to the method of the discourses, what is before conception is called the past period, what is after death is called the future period, together with death and conception, what is immediately in between them is called the present period. According to the method of the Abhidhamma, phenomena that have ceased having reached these three moments - arising, presence, and dissolution - are called the past period; those that have not reached the three moments are called the future period; those possessing the three moments are called the present period.

Another method - for this division into past and so on should be understood in four ways by way of period, continuity, time, and moment. Among those, the division by period has been stated. By way of continuity, those of the same kind, originated by the same temperature, and originated by the same nutriment, even though occurring in earlier and later succession, are present. Those before that, originated by dissimilar temperature and nutriment, are past; those afterwards are future. Those mind-produced, originated by a single cognitive process, a single impulsion, or a single meditative attainment, are called present; those before that are past, those afterwards are future. For kamma-originated matter, there is no division into past and so on separately by way of continuity; but the state of being past and so on of that should be understood by way of the support of those very temperature-originated, nutriment-originated, and consciousness-originated matter. By way of time, those occurring by way of continuity during the times of a single moment, forenoon, afternoon, night, day, and so on, are called present at each respective time; those before that are past, those afterwards are future. This is the method so far regarding material phenomena. But regarding immaterial phenomena, by way of moment, those included within the triad of moments beginning with arising are present; those before that are past, those afterwards are future. Furthermore, those whose function of cause and condition has passed are past; those whose function of cause is completed but whose function of condition is not completed are present; those that have not reached either function are future. Or those at the moment of their own function are present; those before that are past, those afterwards are future. And here, only the discussion beginning with moment is non-figurative; the rest are figurative. For this division into past and so on belongs to phenomena, not to time. But with reference to phenomena divided into past and so on, it should be understood that time, though not existing in the ultimate sense, is spoken of here by that very conventional expression as "past" and so on.

In the verses, regarding "having perception of what can be expressed" - here, what is declared, spoken of, made known is "what can be expressed," a subject of discussion, in meaning the five aggregates beginning with matter. For this was said:

"One might discuss referring to the past period of time, or to the future, etc. or one might discuss referring to the present period of time."

Likewise -

"Whatever matter, monks, is past, ceased, changed - 'it was' is its term, 'it was' is its designation, 'it was' is its concept; not its term 'it is', not its term 'it will be'" -

The meaning here should be explained also by the Niruttipatha Sutta spoken thus. Thus, by being a subject of discussion, those having perception of what can be expressed regarding the fivefold group of aggregates reckoned as what can be expressed, by way of the occurring perception as 'I' and 'mine' and 'god' and 'human being' and 'woman' and 'man' and so on, are those having perception of what can be expressed; the meaning is those having perception of being, person, and so on regarding the five aggregates of clinging. They are established in what can be expressed through the grip of craving and wrong view, or established in eight ways through the influence of lust and so on. For one lustful is established through the influence of lust; one corrupted through the influence of hate; one deluded through the influence of delusion; one who adheres through the influence of views; one become strong through the influence of underlying tendencies; one bound through the influence of conceit; one who has not reached a conclusion through the influence of doubt; one gone to distraction through the influence of restlessness is established.

"Not fully understanding what can be expressed" means not having fully understood that which can be expressed - the phenomena of the three planes of existence - with the three full understandings; because of not fully understanding it. "They come under the bond of Death" means they undergo the bond of death, the union with it; the meaning is they do not undergo separation.

Or, "bond" means means; it is said that they undergo the net of harm and the net of mental defilements, which stand in the place of Māra's army, prepared and stretched out by that. For thus it has been said -

Having shown the round of rebirths by this much, now in order to show the end of the round of rebirths, "but having fully understood what can be expressed" and so on was stated. Therein the word "ca" is in the sense of contrast; by that it illuminates the very distinction about to be stated, which is obtainable through the full understanding of what can be expressed. "Having fully understood" means having delimited and known as "suffering" by path wisdom together with insight, or having transcended it through the abandoning of the mental defilements bound to it, having brought the function of all three full understandings to its summit. "Does not imagine a speaker" means because all imaginations have been eliminated, one who has eliminated the mental corruptions does not imagine a speaker; the meaning is one does not accept any self having the intrinsic nature of a doer and so on. "Deliverance is touched by the mind, the unsurpassed state of peace" means because the Nibbāna phenomenon, which has obtained the name "deliverance" because of being liberated from all that is conditioned, and "state of peace" because of being the place of the appeasement of the torment of all mental defilements, has been touched, attained, reached - therefore one does not imagine a speaker. Or, by the term "having fully understood," having stated the full realisation of full understanding of the truth of suffering and the full realisation of abandoning of the truth of origin, now by this - "deliverance is touched by the mind, the unsurpassed state of peace" - he speaks of the full realisation of development and direct realisation of the path and cessation. Its meaning is - "Deliverance" means one becomes liberated from all mental defilements by way of eradication - the noble path. But that has been touched, attained, developed by the consciousness of the path; by that very thing the unsurpassed state of peace, Nibbāna, has been touched, attained, realised.

"Accomplished in what can be expressed" means in a world troubled by various failures regarding the sign of what can be expressed, because of having eliminated illusions, being well released from that, accomplished and endowed with the achievements produced through the full understanding of what can be expressed. "One who uses discrimination" means one whose habit is to use requisites such as robes and so on after considering and weighing them through the attainment of the expansion of wisdom; and because of being one whose phenomena are understood, one whose habit is to use every object that has come into range by way of six-factored equanimity after consideration. "Established in the Teaching" means established in the states of one beyond training, or indeed in the Nibbāna phenomenon. "One who has attained the highest knowledge" means one who has attained the highest knowledge because of having gone beyond the four truths that are to be known. The Worthy One of such virtue, because of the absence of renewed existence anywhere in the future in existences and so on, does not come to the reckoning of "human" or "god," but simply reaches the state beyond designation - thus he concluded the teaching with final Nibbāna without clinging.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Misconduct Sutta

64. In the fifth, badly practised conduct, or corrupt conduct, thus they are misconduct. Misconduct by body, or misconduct occurring from the body, is bodily misconduct. The same method applies in the remaining ones too. And these kinds of misconduct should be spoken of either by way of regulation or by way of courses of action. Therein, by way of regulation first: the transgression of a training rule laid down regarding the body door is bodily misconduct; the transgression of a training rule laid down regarding the verbal door is verbal misconduct; the transgression of one laid down in both respects is mental misconduct. This is the discussion by way of regulation. But the three volitions beginning with killing living beings, arisen at the body door or at the verbal door, are bodily misconduct; likewise the four volitions beginning with lying are verbal misconduct; covetousness, anger, and wrong view - these three states associated with volition are mental misconduct. This is the discussion by way of courses of action.

In the verse, since the evil mental state that has reached the course of action is stated by way of bodily misconduct and so on, in order to include other evil mental states, "and whatever else is connected with hate" is said. Therein, "connected with hate" means connected with mental defilements beginning with lust. The remainder is easily understood.

The commentary on the Fifth Discourse is completed.

6.

Commentary on the Good Conduct Sutta

65. In the sixth, well practised conduct, or beautiful conduct, thus they are good conduct. Good conduct by body, or good conduct occurring from the body, is bodily good conduct. The same method applies in the remaining ones too. Here too, however, the discussion is twofold: by way of regulation and by way of courses of action. Therein, the non-transgression of a training rule laid down regarding the body door is bodily good conduct; the non-transgression of a training rule laid down regarding the verbal door is good verbal conduct; the non-transgression of one laid down in both respects is good mental conduct. This is the discussion by way of regulation. But the three volitions arisen in one abstaining from killing living beings and so on, as well as the abstinences, are bodily good conduct; the four volitions of one abstaining from lying and so on, as well as the abstinences, are good verbal conduct; non-covetousness, non-anger, and right view - these three states associated with volition are good mental conduct. This is the discussion by way of courses of action. The remainder is according to the method already stated.

The commentary on the Sixth Discourse is completed.

7.

Commentary on the Purity Sutta

66. In the seventh, "purities" means states of being pure. "Bodily purity" means bodily good conduct, and "verbal and mental purities" are just verbal and mental good conduct. For thus it was said: "Therein, what is bodily purity? Abstention from killing living beings" and so on.

In the verse, because all bodily misconduct has been eliminated by way of eradication, one is pure in body, thus "pure in body." "Accomplished in purity" means endowed with the achievement of purity that is well purified because of the calming of defilements. The remainder is according to the method already stated.

The commentary on the Seventh Discourse is completed.

8.

Commentary on the Moral Perfection Sutta

67. In the eighth, "moral perfections" - here, "sage" means one who knows this world and the world beyond, and personal welfare and the welfare of others; the seven trainees together with the good worldling, and the Worthy One. But here, only the Worthy One is intended. "The state of a sage" means moral perfections; the conduct of body, speech, and mind of the Worthy One.

Or alternatively, phenomena that are productive of the state of a sage, the practice of moral perfection, are moral perfections. Their detail is this -

"Therein, what is bodily moral perfection? The abandoning of the threefold bodily misconduct is bodily moral perfection, the threefold bodily good conduct is bodily moral perfection, knowledge with the body as object is bodily moral perfection, full understanding of the body is bodily moral perfection, the path accompanied by full understanding is bodily moral perfection, the abandoning of desire and lust regarding the body is bodily moral perfection, through the cessation of bodily activity the attainment of the fourth meditative absorption is bodily moral perfection.

"Therein, what is verbal moral perfection? The abandoning of the fourfold verbal misconduct is verbal moral perfection, the fourfold good verbal conduct, knowledge with speech as object, full understanding of speech, the path accompanied by full understanding, the abandoning of desire and lust for speech, through the cessation of verbal activity the attainment of the second meditative absorption is verbal moral perfection.

"Therein, what is mental moral perfection? The abandoning of the threefold mental misconduct is mental moral perfection, the threefold good mental conduct, knowledge with the mind as object, full understanding of the mind, the path accompanied by full understanding, the abandoning of desire and lust regarding the mind, through the cessation of mental activity the attainment of the cessation of perception and feeling is mental moral perfection."

"One who has washed away evil" means one whose stain of evil has been well washed off by the water of the highest path.

The commentary on the Eighth Discourse is completed.

9.

Commentary on the First Lust Discourse

68. In the ninth, "for whoever" is an undefined expression, therefore for whatever person, whether a householder or one gone forth. "Lust has not been abandoned" means lust in the sense of dyeing has not been abandoned by way of eradication, has not been brought to the state of having the nature of non-arising by the path. The same method applies to hate and delusion as well. Therein, lust, hate, and delusion leading to the realms of misery are abandoned by the first path; gross sensual lust and hate by the second path; those very same without remainder by the third path; lust for existence and remaining delusion by the fourth path. Thus, when these are being abandoned, all mental defilements too are abandoned as co-existent with them. Thus these lust and so on of whatever monk or nun or male lay follower or female lay follower have not been abandoned by the path. "Bound by Māra" is said to mean bound by Māra as mental defilement. And inasmuch as one is bound by Māra as mental defilement, to that extent one is indeed bound also by Māra as volitional activity and so on. "The snare of Māra is fastened on him" means the snare of Māra is fastened on him - by this person whose mental defilements have not been abandoned, by that very state of having mental defilements not abandoned, the mental defilement reckoned as Māra's snare has been fastened on, introduced into one's own continuity of consciousness; the meaning is that by that one has caused oneself to be bound. Or alternatively, the snare of Māra may be fastened on him. In the bright side, "cast off" means released, freed, removed. The remainder should be understood by the reverse of what has been stated.

Here the verse has come only by way of the bright side. Therein this is the meaning in brief - For whatever noble person lust, hate, and ignorance have faded away, have been ceased by the highest path, that one among the Worthy Ones with developed selves - developed in body, morality, mind, and wisdom - a certain one, an inner one, one who has become supreme, or a Brahmā, the foremost, who has attained the fruition of arahantship. Just as other ones who have eliminated the mental corruptions came endowed with the achievement of past decisive support, and just as they went to, attained Nibbāna by the middle practice devoid of the two extremes, accompanied by the aggregates of morality, concentration, and wisdom. Or just as they penetrated the true characteristic of aggregates and so on as they really are, and just as they directly knew the true phenomena - suffering and so on - without distortion, and just as they saw objects beginning with matter only by way of merely what is seen and so on, or just as they, having avoided the eight ignoble statements, had speech proceeding only by way of noble statements, and bodily conduct conforming to speech, and speech conforming to bodily conduct - so too is this noble person, thus a Tathāgata; a Buddha because of having awakened to the four truths; one who has gone beyond enmity and fear because of having surpassed personal enmity, enmity of mental defilements, and fear of self-censure and so on. Because of the abandoning of all mental defilements, volitional activities, and so on, the noble ones such as the Buddha and others say, speak, and proclaim him as one who has abandoned all.

The commentary on the Ninth Discourse is completed.

10.

Commentary on the Second Lust Discourse

69. In the tenth, "crossed" means one who has crossed over; "not crossed over" means one who has not crossed over. "Ocean" means the ocean of the round of rebirths (saṃsāra), or the ocean of the eye sense base and so on. Both of those are called "ocean" because they are like the ocean in the sense of being difficult to fill. Or alternatively, "ocean" in the sense of flooding; the meaning is the flooding of the continuity of beings with mental defilements, the settling of mental defilements. "With its billows" means with billows of wrath and anguish. For this was said: "'Danger of billows', monk, this is a designation for wrath and anguish." "With its whirlpools" means with whirlpools together with the whirlpools of the five types of sensual pleasure. And this too was said: "'Danger of whirlpools', monk, this is a designation for these five types of sensual pleasure." "With its ferocious creatures, with its demons" means together with persons of different nature who are similar to fierce sea-monsters, fish, turtles, and demons, because they produce harm for those who have come within their range. And likewise he said: "'With its ferocious creatures, with its demons', monk, this is a designation for womankind." "Crossed" means he crossed over the aforesaid ocean by the boat of path wisdom. "One who has crossed over" means one who has completely crossed over. "Gone beyond" means one who has reached the far shore, the other bank, the cessation of that ocean. "Stands on dry ground" means having crossed over that very great flood of the round of rebirths and the great flood of sensuality and so on, the brahmin who has warded off evil stands on dry ground, on the far shore, in Nibbāna - thus it is said.

Here too the verse has come only by way of the bright side. Therein, "danger of waves" means the aforesaid danger of waves; "wave-danger" because it should be feared from this - that is the wave danger. "Difficult to cross" means difficult to pass over. "Crossed over" means surpassed.

"Gone beyond attachment" means gone beyond attachment because of having surpassed and abandoned the five attachments of lust and so on. "He has passed away, he does not come to be measured" means that Worthy One, being thus, has passed away because the phenomena that serve as criteria, namely lust and so on, have absolutely come to an end; and precisely because of the fulfilment of the aggregates of the Teaching beginning with morality, he cannot be measured by anyone as "he is of such extent in morality, concentration, and wisdom" - he does not come to be measured. Or alternatively, that Worthy One who has gone to the end termed Nibbāna without residue of clinging does not come to be measured, does not approach being measured, because of the impossibility of measuring him as "he stands in such and such a destination, and he is of such a name and clan." "For that very reason he has deluded the King of Death, because he is unable to follow him - thus I say" - thus he concluded the teaching with the Nibbāna element without residue of clinging. Thus it should be understood that in this chapter, in the first, fifth, and sixth the round of rebirths was spoken of, in the second, seventh, and eighth the end of the round of rebirths, and in the rest both the round of rebirths and the end of the round of rebirths were spoken of.

The commentary on the Tenth Discourse is completed.

The commentary on the second chapter is completed.

3.

The Third Chapter

1.

Commentary on the Wrong View Discourse

70. In the first discourse of the third chapter, "seen by me" means seen by me, seen by both eyes - my all-seeing eye and divine eye - known from direct experience. By that he rejects oral tradition and so on, and this meaning will come just now in the canonical text. "Endowed with bodily misconduct" means possessed of bodily misconduct. "Revilers of the noble ones" means revilers, abusers, and blamers of the noble ones beginning with the Buddha, even down to lay stream-enterers, through the destruction of their virtues and through false accusation. "Holding wrong views" means having distorted vision. "Undertaking actions based on wrong views" means those who have undertaken various actions on account of wrong vision, and who also instigate others in bodily actions and so on that are rooted in wrong view. And here, although reviling of noble ones and wrong views are already included by the inclusion of verbal and mental misconduct, the repetition is for the purpose of showing their greatly blameworthy nature. For reviling of noble ones is greatly blameworthy, similar to the heinous offences of immediate retribution. As he said -

"Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life; thus I say this accomplishment is, Sāriputta: without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there."

And there is nothing else more blameworthy than wrong view. As he said -

"I do not, monks, perceive any other single phenomenon that is thus more blameworthy as this, monks, wrong view. Wrong view is paramount, monks, among faults."

"But that" and so on beginning with that was commenced in order to show more firmly the self-witnessed nature of the aforesaid meaning. That too is easily understood.

In the verses, "having directed the mind wrongly" means having unwisely placed the mind by the influence of covetousness and so on. "Having spoken speech wrongly" means having spoken speech wrongly by the influence of lying and so on. "Having done actions wrongly" means having done bodily actions by the influence of killing living beings and so on. Or alternatively, "having directed the mind wrongly" means having placed the mind in a distorted way by the influence of wrong view. The same method applies to the remaining two terms as well. Now he shows the reason for such conduct of misconduct: "of little learning" means devoid of learning that is beneficial to oneself and others. This is the meaning. "A doer of demerit" means precisely because of that, through being unskilled in the noble teaching, a wrongdoer, of bad character. "In this short life here" means in this exceedingly brief life in the human world. And likewise he said: "One who lives long lives a hundred years or a little more," and "Short is the life span of human beings." Therefore, one who is very learned and wise, having quickly performed meritorious deeds, goes to heaven or has Nibbāna as his support. But whoever is of little learning, a doer of demerit, upon the collapse of the body, the unwise one is reborn in hell.

The commentary on the First Discourse is completed.

2.

Commentary on the Right View Discourse

71. In the second, the meaning should be understood by the reverse of what has been stated in the first discourse.

The commentary on the Second Discourse is completed.

3.

Commentary on the Escape Discourse

72. In the third, "leading to escape" means connected with escape. "Elements" means having an intrinsic nature empty of a being. "Of sensual pleasures" means both of defilement sensual pleasures and of objective sensual pleasures. Or alternatively, "of sensual pleasures" means of defilement sensual pleasures. For through escape from defilement sensual pleasures, there is indeed escape from objective sensual pleasures too, and not otherwise. For this was said:

"Escape" means departure. "Renunciation" means the first meditative absorption; specifically, that should be seen as having foulness as its object. But whoever, having made that meditative absorption the foundation, having contemplated activities, having reached the third path, realises Nibbāna through the path of non-returning, his mind is absolutely escaped from sensual pleasures - this should be understood as the escape from sensual pleasures in the superior sense. "Of material form" means of material phenomena; specifically, together with their objects, of all fine-material-sphere phenomena by the classification of wholesome, resultant, and functional. "The immaterial" means immaterial-sphere meditative absorption. Some, however, say the meaning of the term "of sensual pleasures" is "of all sensual-sphere phenomena." And "renunciation" means "the five fine-material-sphere meditative absorptions." That is not found in the commentaries, and it is not fitting. "What has come to be" means born. "Conditioned" means made by conditions having come together and combined. "Dependently arisen" means arisen from a cause. By all three terms, the phenomena of the three planes of existence are completely encompassed without remainder. "Cessation" means Nibbāna. And here, by the first element, full understanding of sensual pleasures is stated; by the second, full understanding of material form; by the third, full understanding of all that is conditioned and the transcendence of all existence is stated.

In the verses, "having known the escape from sensual pleasures" means "this is the escape from sensual pleasures - and thus is the escape from sensual pleasures" - having known thus. "One overcomes by means of this" is the overcoming, the means of overcoming; having known that overcoming, the immaterial. "All activities become calm, are appeased herein" is the stilling of all activities, Nibbāna; touching that, experiencing it. The remainder is the same as the method stated below.

The commentary on the Third Discourse is completed.

4.

Commentary on the More Peaceful Discourse

73. In the fourth, "material states" means fine-material-sphere phenomena. "More peaceful" means exceedingly peaceful. For fine-material-sphere phenomena are called peaceful because of the suppression of mental defilements, because of the abandoning of gross factors beginning with applied thought, and because of being the plane of concentration; but the immaterial states, even compared to those, have an exceedingly peaceful mode of conduct by the tranquillity of factors and by the tranquillity of the object, therefore they are said to be "more peaceful." "Cessation" means Nibbāna. For even compared to the fourth immaterial state, which has attained a subtle state with a remainder of activities, fruition attainment alone is more peaceful because of the subsiding of the disturbance of mental defilements and because of having Nibbāna as its object; how much less then Nibbāna, which is the stilling of all activities. Therefore it was said "cessation is more peaceful than the immaterial states."

In the verses, "gone to form" means gone to fine-material existence. For fine-material existence is here spoken of as "form," as in such passages as "one develops the path for rebirth in the fine-material realm" and so on. "Those who abide in the formless" means those of the immaterial-sphere. By "not knowing cessation, they are ones who come to rebirth," he shows the peaceful nature of cessation compared to the fine-material-sphere and immaterial-sphere phenomena. "Not established in the formless" means not being established in immaterial existences through lust for immaterial existence, fully understanding those too - this is the meaning. In "those who become liberated in cessation," herein "those who" is merely a particle. The remainder is the same as the method stated below.

The commentary on the Fourth Discourse is completed.

5.

Commentary on the Son Discourse

74. In the fifth, "sons" means sons born from oneself, legitimate sons, or adopted sons and so on. "Existing" means being present, found; "in the world" means discoverable in this world. "Existing" by way of presence, "found" by way of being well-known. "One who surpasses" means born having surpassed his mother and father by his own virtues; the meaning is one of superior virtues to them. "One who follows" means born having become suitable to his mother and father in virtues; the meaning is one of equal virtues to them. "Lowborn" means born having become inferior to his mother and father in virtues; the meaning is one of inferior virtues to them. Now, in order to classify and show those virtues by which one endowed is intended as superior, equal, or inferior to his mother and father, having posed the question from the wish to speak "And how, monks, is a son one who surpasses?" the description was begun with "Here, monks, a son's" and so on.

Therein, in the passage beginning with "have not gone for refuge to the Buddha," "Buddha" means the continuity of aggregates cultivated by the attainment of the unsurpassed deliverance, the sign of which is unobstructed knowledge regarding all phenomena; or a distinguished being designated by way of concept with reference to the full enlightenment to the truths, which is the proximate cause for omniscient knowledge - this is the Buddha. As he said -

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

This, to begin with, is the elucidation of the Buddha by way of meaning.

But by way of phrasing, it should be known by the method beginning thus: through the complete disappearance of the sleep of mental defilements together with their latent tendencies, he is awakened, thus he is a Buddha; or through the state of having blossomed forth in higher intelligence, he is awakened, thus he is a Buddha; he is a Buddha as one who has awakened; he is a Buddha as one who awakens. As he said -

"He is a Buddha as one who has awakened to the truths, a Buddha as one who awakens the generation, a Buddha through omniscience, a Buddha through all-seeing, a Buddha through not needing to be guided by another, a Buddha through having blossomed forth, a Buddha in the sense of one who has eliminated the mental corruptions, a Buddha in the sense of one without impurities, a Buddha as one completely free from lust, a Buddha as one completely free from hate, a Buddha as one completely free from delusion, a Buddha as one completely free from mental defilements, a Buddha as one who has gone the direct path, a Buddha as one who alone has fully awakened to the unsurpassed perfect enlightenment, a Buddha because of the destruction of non-understanding and the attainment of higher intelligence. 'Buddha' - this name was not made by his mother, not made by his father, not made by his brother, not made by his sister, not made by friends and colleagues, not made by relatives and blood-relations, not made by ascetics and brahmins, not made by deities. This is a designation realised at the end of liberation by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, together with the attainment of omniscient knowledge, that is to say 'Buddha.'"

"It destroys" - thus it is "refuge"; it destroys, removes, demolishes all harm, all suffering in the realms of misery, all suffering of the round of rebirths - this is the meaning. "Gone for refuge" means with this intention: "The Buddha, the Blessed One, is our refuge, destination, ultimate goal, shelter, the destroyer of misery, the provider of welfare" - we go to, we associate with, we attend upon, we wait upon the Buddha, the Blessed One. Or, "thus we know, thus we fully understand" - having thus gone, having approached, they have gone for refuge to the Buddha. By the rejection of that, they have not gone for refuge to the Buddha.

"Gone for refuge to the Teaching" - that which sustains those who have attained the path, who have realised cessation, who are practising in accordance with the advice, making them not fall into the four realms of misery - that is the Teaching. That, in meaning, is the noble path and Nibbāna. For this was said:

"As far as there are conditioned phenomena, monks, the noble eightfold path is declared the foremost among them" - in detail.

And not only the noble path and Nibbāna, but also the Teaching of the scriptures together with the noble fruits. For this was said in the Chattamāṇavaka Mansion -

For therein, "dispassion from lust" refers to the path, "without longing, without sorrow" refers to the fruit, "the Teaching termed unconditioned" refers to Nibbāna, "not repulsive, sweet is this, well-practised, well-divided" refers to all the aggregates of the Teaching classified by the three Canons. Having gone to that Teaching as refuge in the manner stated, they have gone for refuge to the Teaching. By the rejection of that, they have not gone for refuge to the Teaching.

United by the combination of view and morality, thus it is the Community. That, in meaning, is the assembly of the eight noble persons. For this has been said in that very mansion -

Having gone to that Community as refuge in the manner stated, they have gone for refuge to the Community. By the rejecting of that, they have not gone for refuge to the Community.

And here, for the purpose of proficiency in going for refuge, refuge, going for refuge, who goes for refuge, the classification of going for refuge, fruit, defilement, breaking, and cleansing - this method should be understood.

Therein, first, as regards the meaning of the term, "it destroys" thus it is refuge; the meaning is that it strikes down and destroys fear, terror, suffering, unfortunate realms, and affliction for those who have gone for refuge, by that very going for refuge; this is a designation for the Triple Gem. Or alternatively, by promoting what is beneficial and by turning back from what is harmful, the Buddha destroys the fear of beings - thus the Buddha is the refuge; the Teaching, by crossing over from the wilderness of existence and by giving reassurance; the Community, by causing the attainment of abundant fruit even from small offerings. Therefore, by this method too, the Triple Gem is the refuge. The arising of consciousness whose defilements have been removed by confidence in that and by reverence for that, and which occurs in the mode of having that as its ultimate goal, is the going for refuge. A being endowed with that goes for refuge; the meaning is that by the arising of consciousness of the aforesaid kind, one approaches thus: "These three jewels of mine are my refuge, these are my ultimate goal." Thus, for now, refuge, going for refuge, and who goes for refuge - this triad should be understood.

By way of classification, however, the going for refuge is twofold - mundane and supramundane. Therein, the supramundane, for those who have seen the truths, at the moment of the path, by the eradication of the impurities of going for refuge, having become with Nibbāna as object by way of object, succeeds by way of function in the entire Triple Gem; the mundane, for worldlings, by the suppression of the impurities of going for refuge, having become with the qualities of the Buddha and so on as object by way of object, succeeds. That, in meaning, is the acquisition of faith in the cases of the Buddha and so on, and right view rooted in faith; among the ten ways of making merit, it is called the action of straightening one's view.

This operates in four ways - by handing over of oneself, by having that as one's ultimate goal, by undertaking the state of pupilship, and by prostration. Therein, handing over of oneself means "From today onwards I hand myself over to the Buddha, to the Teaching, to the Community" - thus the giving up of oneself to the Buddha and so on. Having that as one's ultimate goal means "From today onwards I have the Buddha as my ultimate goal, the Teaching as my ultimate goal, the Community as my ultimate goal - remember me thus" - thus the state of having that as one's shelter, the state of having that as one's ultimate goal. Undertaking the state of pupilship means "From today onwards I am a pupil of the Buddha, of the Teaching, of the Community - thus let him remember me" - thus the undertaking of the state of pupilship. Prostration means "From today onwards I perform paying respect, rising up in respect, salutation with joined palms, and doing the proper duties only to the three cases of the Buddha and so on - thus let him remember me" - thus the supreme act of deference towards the Buddha and so on. For by one who performs any one of these four modes, the going for refuge is indeed taken.

Furthermore, "I give up myself to the Blessed One, to the Teaching, to the Community I give up myself, I give up my life, my self is indeed given up and my life too, I go for refuge to the Buddha for as long as life lasts, the Buddha is my refuge, my shelter, my rock cell" - in this way too, the handing over of oneself should be understood. "If I were to see a Teacher, I would see the Blessed One himself; if I were to see a Fortunate One, I would see the Blessed One himself; if I were to see a perfectly Self-awakened One, I would see the Blessed One himself" - in this way, the undertaking of the state of pupilship should be seen, like the going for refuge of the Elder Mahākassapa.

Thus, having that as one's ultimate goal should be understood, like the going for refuge of Āḷavaka and others. "Then the brahmin Brahmāyu, having risen from his seat, having arranged his upper robe on one shoulder, having fallen at the Blessed One's feet with his head, kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - 'I am Brahmāyu, Master Gotama, a brahmin; I am Brahmāyu, Master Gotama, a brahmin'" - thus prostration should be seen.

And this is fourfold by way of kinship, fear, teachership, and worthiness of offerings. Therein, by prostration due to worthiness of offerings, there is going for refuge, not by the others. For one takes refuge on the basis of supremacy, and it is broken on the basis of supremacy. Therefore, whoever pays homage thinking "this one alone is the highest of all beings in the world, the foremost worthy of offerings," by that very act the refuge is taken, not by one who pays homage with the perception of kinship, fear, or teachership. Thus, for a lay follower or a female lay follower who has taken refuge, the refuge is not broken for one who pays homage even to one gone forth among those of other sects, thinking "this one is my relative," how much more so for one not gone forth. Likewise for one who pays homage to a king out of fear. For he, being venerated by the country, if not paid homage to, might even cause harm. Likewise, it is not broken even for one who pays homage to a sectarian who teaches whatever craft, thinking "this one is my teacher." Thus the classification of going for refuge should be understood.

And here, for the supramundane going for refuge, the four fruits of asceticism are the resultant fruit, and the elimination of all suffering is the benefit fruit. For this was said:

Furthermore, not approaching as permanent and so on should also be understood as the benefit fruit of this. For this was said:

"This is impossible, monks, there is no chance, that a person accomplished in right view should approach any activity as permanent, should approach as happiness, should approach any phenomenon as self, should deprive his mother of life, should deprive his father of life, should deprive a Worthy One of life, with a malicious mind should shed the Tathāgata's blood, should break the Community, should point to another teacher - this possibility does not exist."

But for the mundane going for refuge, both accomplishment in existence and accomplishment in wealth are indeed its fruit. For this was said:

Furthermore it was said -

"Then Sakka, the lord of the gods, together with eighty thousand deities, approached the Venerable Mahāmoggallāna, etc. To Sakka, the lord of the gods, standing to one side, the Venerable Mahāmoggallāna said this - "Good indeed, lord of the gods, is the going for refuge to the Buddha. Because of going for refuge to the Buddha, lord of the gods, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. They surpass the other gods in ten respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects, etc. the Teaching, the Community, etc. in divine tangible objects."

The special fruit of going for refuge should also be understood by means of the Velāma Sutta and so on. Thus the fruit of going for refuge should be understood.

Herein, mundane going for refuge becomes defiled in the three objects by not knowing, doubt, wrong knowledge, and so on; it is not of great brightness, not of great pervasion. But for the supramundane there is no defilement. And the breaking of mundane going for refuge is twofold - blameable and faultless. Therein, the blameable occurs through self-surrender and so on to other teachers and so on, and that has an undesirable result. The faultless occurs through death; that, being without resultant, is fruitless. But for the supramundane there is indeed no breaking. For even in another existence a noble disciple does not point to another teacher. Thus the defilement and breaking of going for refuge should be understood.