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

In the Collection of the Connected Discourses

Commentary on the Book with Verses

Introductory Discussion on the Undertaking of the Work

1.

Connected Discourses with Deities

1.

The Chapter on a Reed

1.

Commentary on the Oghataraṇa Discourse

Therein, the scripture called the Saṃyutta consists of five chapters: the Sagāthāvagga, the Nidānavagga, the Khandhakavagga, the Saḷāyatanavagga, and the Mahāvagga. By discourse -

By recitation section, there are one hundred recitation sections. Among its chapters, the Sagāthāvagga is the first; among the discourses, the Oghataraṇa Sutta. Of that too, the introduction beginning with "Thus have I heard" was spoken by the Venerable Ānanda at the time of the First Great Rehearsal. This First Great Rehearsal, however, was expanded upon at the beginning of the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya; therefore it should be understood by the method expanded upon there.

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

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

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

In the sense of illustration - Freeing himself thus: "I am not self-originated, this was not realised by me" - "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 - "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" - thus by the Blessed One - "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" - thus, showing his own power of retention in accordance with the state of being praised by the General of the Teaching as well, he generates in beings the desire to hear - "Thus have I heard, and that indeed, whether in meaning or in phrasing, is neither deficient nor excessive; it should be seen just so and not otherwise."

The word "me" appears in three meanings. For thus indeed - In "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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore this is said -

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

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

Furthermore -

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

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

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

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

Therein one might ask - If the Blessed One dwells at Sāvatthī, then "in Jeta's Grove" should not be said. But if he dwells there, then "at Sāvatthī" should not be said. For it is not possible to dwell in both places at one time. But this should not be seen thus.

Did we not say "this is a locative expression used in the sense of proximity"? Therefore, just as herds of cattle roaming near the Ganges, the Yamunā, and so on are said to be "roaming at the Ganges, roaming at the Yamunā," so too here, that which is Jeta's Grove near Sāvatthī - dwelling there, he is said to be "dwelling at Sāvatthī in Jeta's Grove." For the mention of Sāvatthī is for the purpose of indicating the village as food resort, and the remaining words are for the purpose of indicating a dwelling place suitable for one gone forth.

"A certain deity" means one deity unknown by name and clan - this is the meaning. But in the passage "Does the Blessed One recall, venerable sir, that liberation through the elimination of craving was spoken in brief to a certain well-known influential demon?" even Sakka, the king of gods, who is well-known, is called "a certain one." And "deity" is a term common to both gods and goddesses. But in this meaning, a god is intended, and he indeed is a certain one among the fine-material-sphere gods.

"When the night was far advanced": here the word "abhikkanta" is seen in the senses of passing away, beautiful, handsome, appreciation, and so on. Therein, in such passages as "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks," it is seen in the sense of passing away. In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful.

In such passages as these, in the sense of handsome. In such passages as "Excellent, Master Gotama, excellent, Master Gotama," in the sense of appreciation. Here, however, in the sense of passing away. Therefore, "when the night was far advanced" means "when the night was spent" is what is said. Therein, this young god should be understood as having come immediately after the middle watch. For it is indeed the natural order for deities, that is to say, when coming to attend upon Buddhas or disciples of the Buddhas, they come immediately after the middle watch.

"With surpassing beauty": here the word "abhikkanta" is in the sense of handsome; the word "vaṇṇa," however, is seen in the senses of skin, praise, caste group, reason, shape, measure, visible form sense base, and so on. Therein, in such passages as "The Blessed One is of golden colour," in the sense of skin. In such passages as "But when, householder, were these praises of the ascetic concocted by you?" in the sense of praise. In such passages as "There are these four castes, Master Gotama," in the sense of caste group. In such passages as "Then for what reason is one called a scent-thief?" in the sense of reason. In such passages as "Having created a great elephant-king appearance," in the sense of shape. In such passages as "There are three sizes of bowls," in the sense of measure. In such passages as "Colour, odour, flavour, nutritive essence," in the sense of visible form sense base. That here should be seen in the sense of skin. Therefore, "with surpassing beauty" means with handsome skin, of desirable colour, with agreeable colour - this is what is said. For deities, when coming to the human world, having abandoned their natural appearance and natural supernormal power, having assumed a gross individual existence, having created surpassing beauty and surpassing supernormal power, come with a prepared body, like human beings going to theatrical gatherings and so on. Therein, sensual-sphere beings are able to come even without a prepared body, but fine-material-sphere beings are not able. For their individual existence is extremely subtle; with that, the assumption of bodily postures is not possible. Therefore this young god came only with a prepared body. Therefore it was said "with surpassing beauty."

"Kevalakappaṃ": here the word "kevala" has many meanings such as without remainder, for the most part, unmixed, not exceeding, firm, and separation. For thus indeed, in such passages as "the holy life that is complete in its entirety and pure," the meaning is without remainder. In such passages as "Almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, will approach," the meaning is for the most part. In such passages as "There is the origin of this whole mass of suffering," the meaning is unmixed. In such passages as "Surely this venerable one is of mere faith alone," the meaning is not exceeding. In such passages as "Venerable sir, the Venerable Anuruddha's co-resident pupil named Bāhiya is standing almost entirely for schism in the Community," the meaning is firmness. In such passages as "A consummate one, one who has lived the holy life, is called the highest person," the meaning is separation. Here, however, the meaning of without remainder is intended.

Now this word "kappa" has many meanings such as believing, conventional expression, time, description, cutting, alternative, pretext, all around, and so on. For thus indeed, in such passages as "This is trustworthy of Master Gotama, as is natural for a Worthy One, a Perfectly Self-awakened One," the meaning is believing. In "I allow, monks, to consume fruit by means of five procedures proper for ascetics" and so on, it is a conventional expression. In "By which I constantly dwell" and so on, it is time. In "Thus said the Venerable Kappa" and so on, it is a description. In "Adorned, with trimmed hair and beard" and so on, it is cutting. In "The practice as to two finger-breadths is allowable" and so on, it is an alternative. In such passages as "There is reason to lie down," it is a pretext. In "Having illuminated almost the entire Bamboo Grove" and so on, it is all around. Here, however, the meaning of all around is intended. Therefore, in "kevalakappaṃ jetavanaṃ" here, the meaning should be understood thus: "completely, all around, Jeta's Grove."

"Having illuminated" means having pervaded with radiance arisen from clothing, ornaments, and body; the meaning is having made one light, one radiance, like the moon and like the sun.

"Yena" is an instrumental expression used in the locative sense. "He approached the Blessed One" (yena bhagavā tenupasaṅkami): therefore the meaning here should be understood thus: "where the Blessed One was, there he approached." Or by whatever reason the Blessed One should be approached by gods and humans, by that reason he approached - thus the meaning here should be understood. And for what reason should the Blessed One be approached? With the intention of attaining various kinds of distinguished qualities, like a great tree that is always bearing fruit approached by flocks of birds with the intention of enjoying its sweet fruit. "Approached" (upasaṅkami) means she went - this is what is said. "Having approached" (upasaṅkamitvā) is an indication of the completion of the approaching. Or alternatively, having thus gone, having gone from there to a nearer place reckoned as the proximity of the Blessed One - this too is what is said.

Now, wishing to ask about the purpose for which she had come to attend upon the foremost person in the world, having placed on her head the salutation with joined palms resplendent with the joining of ten fingernails, she stood to one side. "To one side" is a description in the abstract neuter - as in such passages as "the moon and sun revolve unevenly." Therefore, just as when standing she stands to one side, so she stood - thus the meaning here should be understood. Or this is an accusative expression used in the locative sense. "She stood" (aṭṭhāsi) means she took up a position. For the wise gods and humans, having approached one who holds the place of a teacher, stand to one side through skilfulness in seating, and this deity was one of them; therefore he stood to one side.

But how is one who is standing, standing to one side? By avoiding six faults of standing. That is: too far, too near, upwind, on a raised place, too directly in front, and too far behind. For one standing too far away, if he wishes to speak, he has to speak in a loud voice. One standing too near causes physical contact. One standing upwind afflicts with bodily odour. One standing on a raised place displays disrespect. One standing too directly in front, if he wishes to look, has to look eye to eye. One standing too far behind, if he wishes to look, has to look by stretching out his neck. Therefore this one too, having avoided these six faults of standing, stood. Therefore it was said "he stood to one side."

"Said this" means he said this. "How" is a question about the reason. For the Blessed One's state of having crossed the flood is well-known throughout the ten-thousand-fold world system; therefore this deity has no uncertainty about that. But she does not know by what reason he "crossed over"; therefore she, asking about that reason, spoke thus.

"Sir" - this is an expression of affectionate greeting among deities. It means "free from suffering." If so, then this contradicts "When, sir, stake meets stake in your heart, then you should know 'A thousand years have passed for me being tormented in hell.'" For a being doomed to Niraya Hell is certainly not free from suffering. Although not free from suffering, yet it is said thus by conventional usage. Formerly, it is said, this was the expression for the first-aeon beings who were free from suffering and endowed with happiness; whether there is suffering afterwards or not, this expression is used by conventional usage, just as a pond without lotuses or without water is still called a pond.

"Crossed the flood" - here there are four mental floods: the mental flood of sensuality, the mental flood of existence, the mental flood of views, and the mental flood of ignorance. Therein, desire and lust regarding the five types of sensual pleasure is called the mental flood of sensuality. Desire and lust for fine-material and immaterial existence, and attachment to jhāna, is called the mental flood of existence. The sixty-two wrong views are called the mental flood of views. Not knowing regarding the four truths is called the mental flood of ignorance. Therein, the mental flood of sensuality arises in the eight arisings of consciousness accompanied by greed; the mental flood of existence arises in the four arisings of consciousness accompanied by greed dissociated from wrong view; the mental flood of views arises in the four arisings of consciousness associated with wrong view; the mental flood of ignorance arises in all unwholesome states.

And all of this should be understood as a mental flood in the sense of sweeping away and in the sense of a heap. "In the sense of sweeping away" means in the sense of carrying downward. For this carries downward beings who have come under its control, produces them only in unfortunate realms according to the classification of hell and so on; or, not allowing them to go upward to Nibbāna, it carries them downward in the three existences, in the four modes of generation, in the five destinations, in the seven stations of consciousness, and in the nine abodes of beings - this too is the meaning. "In the sense of a heap" means in the sense of being great. For this is a great heap of mental defilements spread from Avīci up to the highest point of existence, that is to say, desire and lust regarding the five types of sensual pleasure. The same method applies in the remaining ones too. Thus this should be understood as a mental flood in the sense of a heap too. "Crossed" - she asks: by what reason did you, sir, cross over this fourfold mental flood?

Then the Blessed One, answering her question, said beginning with "without standing still, indeed I." Therein, "without standing still" means not standing still. "Without striving" means not striving, the meaning is not exerting. Thus the Blessed One spoke the question having made it hidden and concealed. Even the deity, having heard it, said "Those who cross an external flood stand in a place where one should stand and strive in a place where one should cross, and thus they cross; but this one said he crossed the flood of defilements, the heap of defilements, spread from Avīci up to the highest point of existence, without standing still and without striving. What indeed is this? How indeed is this?" Having fallen into doubt, she did not understand the meaning of the question.

But did the Blessed One fulfil the perfections and penetrate omniscience for the purpose of speaking in such a way that beings do not understand? It was not penetrated for that purpose. But there are two kinds of teaching by the Blessed One: by way of refutation and by way of assistance. Therein, for those who think themselves wise, who perceive as known even what is unknown, like the five hundred brahmin wanderers, for the purpose of subduing their conceit, he teaches the Teaching similar to the Mūlapariyāya and so on, in such a way that they do not understand. This is the teaching by way of refutation. And this too was said: "Restraining again and again, Ānanda, I will speak; removing again and again, Ānanda, I will speak. What is the core will stand." But for those who are upright and eager to train, having made it easy to understand, he teaches the Teaching similar to the Ākaṅkheyya Sutta and so on, and consoles them saying "Enjoy yourself, Tissa, enjoy yourself, Tissa! I am here with exhortation, I am here with assistance, I am here with instruction." This is the teaching by way of assistance.

But this young god was stubborn in conceit, thinking himself wise; for thus it occurred to him: "I know the flood, I know the Tathāgata's state of having crossed the flood, but just this much I do not know - 'by this reason he crossed.' Thus what is known by me is much, what is unknown is little; I shall know it by merely being told. For what indeed would the Blessed One say, the meaning of which I would not understand?" Then the Teacher, thinking "This one, like a soiled cloth to be dyed, is incapable of receiving the teaching without abandoning this conceit; having first subdued his conceit, I will make it clear to him when he asks again with a humble mind," spoke the question having made it concealed. He too became one whose conceit was subdued, and that state of his conceit being subdued should be understood by his asking a further question. And the meaning of his asking the question is this: "But how did you, sir, without standing still, without striving, cross the flood? Tell me in such a way that I may understand."

Then the Blessed One, explaining to him, said beginning with "when, indeed, I." Therein, "when, indeed, I" means at whatever time I. The syllable "su" is merely a particle. And just as here, so too in all the passages. "I sank" means not crossing, having made it concealed, I sank right there. "I was swept away" means being unable to stand, I was carried past. Thus, having seen the fault in both standing still and striving, without standing still and without striving, I crossed the flood - thus the question was spoken by the Blessed One. It was penetrated by the deity too, but not obvious; for the purpose of making it obvious, seven pairs were shown. For by the influence of defilements, one standing still sinks; by the influence of volitional activities, one striving is swept away. Or by craving and wrong views, one standing still sinks; by the influence of the remaining defilements and volitional activities, one striving is swept away. Or by the influence of craving, one standing still sinks; by the influence of wrong view, one striving is swept away. Or by the eternalist view, one standing still sinks; by the annihilationist view, one striving is swept away. For the adherence of holding back is the view of existence; the adherence of running beyond is the view of non-existence. Or by the influence of sluggishness, one standing still sinks; by the influence of restlessness, one striving is swept away. Likewise, by the influence of the pursuit of sensual happiness, one standing still sinks; by the influence of the pursuit of self-mortification, one striving is swept away. By the influence of all unwholesome volitional activities, one standing still sinks; by the influence of all mundane wholesome volitional activities, one striving is swept away. And this too was said - "Just as, Cunda, whatever unwholesome mental states there are, all of them lead to the lower realm, whatever wholesome mental states there are, all of them lead to the upper realm."

Having heard this very answering of questions, the deity, having become established in the fruition of stream-entry, satisfied and devoted, making known her own satisfaction and confidence, spoke the verse "At long last indeed." Therein, "at long last" means after the passing of a long time - this is the meaning. It is said that this deity, having seen the perfectly Self-awakened One Kassapa, from his final nibbāna onwards had not previously seen another Buddha in between; therefore, having seen the Blessed One today, she spoke thus. But had the Teacher not been seen before by this deity prior to this? Whether previously seen or not previously seen, with reference to seeing, it is proper to say thus. "Brahmin" means a brahmin who has eliminated the mental corruptions, one who has warded off evil. "Attained final Nibbāna" means quenched through the quenching of the mental defilements. "In the world" means in the world of beings. "Attachment" means craving is called attachment because of reasons such as clinging and being spread out among objects such as matter and so on; the meaning is: that attachment, without standing still, without striving, one who has crossed over, crossed completely over, gone beyond - at long last indeed I see a brahmin who has eliminated the mental corruptions.

"The Teacher was approving" means he approved of that deity's words with his mind alone; he was of one disposition. "Disappeared" means having abandoned the prepared body, having remained in his own natural acquired body, having gained his hope, having gained support, having venerated the one of ten powers with perfumes and garlands, he went back to his own dwelling place.

The commentary on the Oghataraṇa Discourse is concluded.

2.

Commentary on the Nimokkha Discourse

2. Now, beginning from the second discourse, having set aside what has already been encountered and what is of clear meaning, we shall explain only whatever is obscure. "Jānāsi no" means "do you know?" "Nimokkha" and so on are names for the path and so on. For by the path, beings are released from the bondage of mental defilements; therefore the path is called the release of beings. But at the moment of fruition, they are freed from the bondage of mental defilements; therefore fruition is called the deliverance of beings. Having attained Nibbāna, all suffering of beings is separated; therefore Nibbāna is called seclusion. Or all these are names of Nibbāna itself. For having attained Nibbāna, beings are released from all suffering, are freed, are separated; therefore that very thing is called "release, deliverance, seclusion." "Jānāmi khvāhan" means "I indeed know." The particle "kho" has the meaning of emphasis. "I indeed know." He roars the lion's roar thus: "For it was precisely for the purpose of knowing the release and so on of beings that I fulfilled the thirty perfections and penetrated the knowledge of omniscience." This discourse is indeed called the Buddha's Lion's Roar.

"With the utter elimination of delight in becoming" means with the utter elimination of kammic becoming rooted in delight. It is also valid as "of delight and of becoming." Therein, according to the former method, by "delight in becoming," the aggregate of mental activities is taken by way of the threefold kammic volitional activity, and by "perception and consciousness," the two aggregates associated with that. But feeling, being associated with those three aggregates, is taken by the taking of those; thus Nibbāna with residue of clinging is spoken of by way of the non-occurrence of the four not-clung-to immaterial aggregates. "With the cessation and peace of feelings" means by the cessation and by the peace of clung-to feelings. Therein, by the taking of feeling, the three aggregates associated with it are taken as well, and also the aggregate of matter by way of their sense-base and object. Thus Nibbāna without residue of clinging is spoken of by way of the non-occurrence of these five clung-to aggregates. But according to the second method, by the taking of delight, the aggregate of mental activities is taken; by the taking of becoming, the aggregate of matter designated as becoming of rebirth; and by perception and so on, the three aggregates in their own form. Thus it should be understood that Nibbāna is spoken of by way of the non-occurrence of these five aggregates. And the Elder Bhaṇḍika, a bearer of the four Nikāyas, approves of this very method. Thus the Blessed One concluded the teaching by way of Nibbāna itself.

The commentary on the Nimokkha Discourse is concluded.

3.

Commentary on the Upanīya Discourse

3. In the third, "is carried away" means is exhausted, ceases, or approaches - the meaning is that one gradually approaches death. Or just as a herd of cattle is led by a cowherd, so by ageing one is carried away to the proximity of death - this is the meaning. "Life" means the life faculty. "Short" means limited, little. Its limitedness should be known in two ways: by the limitedness of substance and by the limitedness of moment. Even by the limitedness of substance, it is limited, because of the statement "One who, monks, lives long, lives a hundred years or a little more." Also by the limitedness of moment. For in the ultimate sense, the life-moment of beings is extremely slight, being merely the occurrence of a single consciousness. Just as a chariot wheel, even when rolling, rolls on just one point of the rim, and even when standing, stands on just one point, just so the life of beings lasts one mind-moment, and when that consciousness has merely ceased, the being is said to have ceased. As he said - In a past mind-moment one lived, one does not live, one will not live; in a future mind-moment one will live, one does not live, one did not live; in a present mind-moment one lives, one did not live, one will not live.

"For one brought to ageing" means for one who has reached ageing, or for one brought by ageing to the proximity of death. "There are no shelters" means there are indeed none able to be a shelter, a rock cell, or a refuge. "This danger" means this approaching of death by the life faculty, the limitedness of the lifespan, and the absence of shelter for one brought to ageing - the meaning is a threefold danger, a basis of fear, a cause of fear. "One should do meritorious deeds that bring happiness" means a wise person should do meritorious deeds that bring happiness, that give happiness. Thus the deity, with reference to fine-material-sphere meditative absorption, having taken the prior volition, the subsequent volition, and the releasing volition, said "meritorious deeds" by way of the plural. Having taken the gratification of meditative absorption, the attachment to meditative absorption, and the happiness of meditative absorption, she said "that bring happiness." It is said that that deity, having herself been reborn in the Brahma world, a place of long lifespan, having seen below among the sensual-sphere gods, beings passing away and arising in places of limited lifespan, like a heavy downpour of rain, this occurred to her: "Oh, if only these beings, having developed meditative absorption, having died without having fallen away from meditative absorption, could remain in the Brahma world for a duration measuring one cosmic cycle, two cosmic cycles, four cosmic cycles, eight cosmic cycles, sixteen cosmic cycles, thirty-two cosmic cycles, or sixty-four cosmic cycles." Therefore he spoke thus.

Then the Blessed One - Showing to her the end of the round of rebirths, thinking "This deity is speaking a talk about the round of rebirths that does not lead to liberation," spoke the second verse. Therein, "worldly gains" - there are two kinds of worldly gains: by method and without qualification. By method, the round of rebirths in the three planes is worldly gain; without qualification, the four requisites. Here, worldly gain by method is intended. Worldly gain without qualification is also fitting indeed. "One seeking peace" means one looking at, wishing for, aspiring to the absolute peace reckoned as Nibbāna.

The commentary on the Upanīya Discourse is concluded.

4.

Commentary on the Accenti Discourse

4. In the fourth, "pass by" means they pass beyond. "Times" means times such as before the meal and so on. "Nights hurry on" means the nights, as they pass beyond, hurry the person towards the approach of death, making them go very quickly. "Stages of life" means the types of the first, middle, and last stages of life; the meaning is heaps. In "I allow, monks, a twofold double robe of new cloths," here the meaning of type is the meaning of layer. In "An offering of a hundredfold is to be expected," here the meaning is that of benefit. In "Intestines, mesentery," here the meaning is that of portion. In "One might make many strings of garlands," here the meaning is that of heap. In "Five types of sensual pleasure," here the meaning is that of binding. But here the meaning of type is the meaning of heap. Therefore "stages of life" should be understood as heaps of life stages. "Gradually give up" means they give up the person in succession. For one standing in the middle stage of life, the first stage of life gives up; for one standing in the last stage of life, the two - the first and the middle - give up; but at the moment of death, all three stages of life give up indeed. "This danger" means this passing beyond of times, the state of nights and days hurrying on, and the state of the stages of life giving up - a threefold danger. The remainder is similar to the preceding.

The commentary on the Accenti Sutta is concluded.

5.

Commentary on the Katichinda Discourse

5. In the fifth, "how many should one cut off" means cutting off, how many should one cut off. The same method applies to the remaining terms as well. And here, "should cut off" and "should give up" are one in meaning. But for the purpose of the smoothness of the verse composition, this deity, avoiding repetition of words, spoke thus. "Gone beyond how many attachments" means gone beyond how many attachments, surpassed - this is the meaning. "Saṅgātiko" is also a reading; the meaning is the same. "One should cut off five" means cutting off, one should cut off the five lower mental fetters. "One should give up five" means giving up, one should give up the five higher mental fetters. Here too, cutting off and giving up are one in meaning only, but the Blessed One spoke thus in conformity with the words put forward by the deity. Or alternatively, the five lower mental fetters are of the nature of dragging downwards, like a bird bound by a snare on its feet; he says one should cut them off by the path of non-returning. The five higher mental fetters are of the nature of dragging upwards, like a branch of a tree grasped with the hands; he says one should give them up by the path of arahantship. "And further develop five" means for the purpose of cutting off and for the purpose of abandoning these mental fetters, further developing an additional distinction, one should develop the faculties with faith as the fifth - this is the meaning. "Gone beyond five attachments" means attachment of lust, attachment of hate, attachment of delusion, attachment of conceit, attachment of views - one who has surpassed these five attachments. "Is called a crosser of the mental floods" means is spoken of as one who has crossed the four mental floods. But by this verse, the five faculties, both mundane and supramundane, have been spoken of.

The commentary on the Katichinda Discourse is concluded.

6.

Commentary on the Jāgara Discourse

6. In the sixth, "among those who are awake" means of those who are awake. "Five are asleep among those who are awake": but in the answer verse, when the five faculties beginning with faith are awake, the five mental hindrances are called asleep. Why? Because a person endowed with those, wherever he may be, whether seated or standing, even staying up until dawn, through heedlessness and being endowed with the unwholesome, is called asleep. Thus, when the five mental hindrances are asleep, the five faculties are called awake. Why? Because a person endowed with those, wherever he may be, even having lain down and sleeping, through diligence and being endowed with the wholesome, is called awake. But it is by the five mental hindrances alone that one takes up, grasps, and fondles the dust of defilement. For the former ones, sensual desire and so on, are conditions for the latter ones; thus one becomes purified by the five faculties - this is the meaning to be understood. Here too, the five faculties have been spoken of as mundane and supramundane only.

The commentary on the Jāgara Discourse is concluded.

7.

Commentary on the Appaṭividita Discourse

7. In the seventh, "teachings" means the teachings of the four truths. "Not understood" means not penetrated by knowledge. "By the doctrines of others" means in the doctrines of the sixty-two wrong views. For those are called "doctrines of others" because they are the doctrines of other sectarians apart from here. "Are led away" means they go by their own nature, and are also led by others. Therein, those who by themselves take up eternalism and so on are said to go, and those who take up those views by the word of another are said to be led. "It is time for them to awaken" means this is the time for those persons to awaken. The deity said: "For in the world a Buddha has arisen, the Teaching is being taught, the Community is practising well, the practice is excellent, yet these great multitudes are asleep in the round of rebirths and do not awaken." "Self-enlightened" means enlightened rightly, by cause, by reason. For there are four kinds of enlightened ones - The omniscient Buddha, the Individually Enlightened One, the four-truth-enlightened one, and the learning-enlightened one. Therein, one who, having fulfilled the thirty perfections, has attained perfect self-enlightenment is called the omniscient Buddha. One who, having fulfilled the perfections over two incalculable aeons plus a hundred thousand cosmic cycles, has attained self-become knowledge is called the Individually Enlightened One. The remaining ones who have eliminated the mental corruptions are called four-truth-enlightened ones. One who is very learned is called a learning-enlightened one. In this meaning, the first three also apply. "Having perfectly understood" means having known rightly, by cause, by reason. "They walk evenly in the uneven" means they walk evenly in the uneven world community, or in the uneven order of beings, or in the uneven arising of mental defilements.

The commentary on the Appaṭividita Discourse is concluded.

8.

Commentary on the Susammuṭṭha Discourse

8. In the eighth, "completely forgotten" means thoroughly lost by the very nature of not having been penetrated by wisdom. For just as one who, having ploughed two fields and sown one, having obtained much grain, with reference to what was not obtained from the unsown field, when saying "much grain of mine is lost," says "lost" of what was merely not obtained, so too here, what was merely not comprehended is called "completely forgotten." "Not forgotten" means not lost by the very nature of having been penetrated by wisdom. The remainder is similar to the preceding.

The commentary on the Susammuṭṭha Discourse is concluded.

9.

Commentary on the Mānakāma Discourse

9. In the ninth, "of one who desires conceit" means of one who craves, who wishes for conceit. "Self-control" - he says that for such a person there is no self-control on the side of concentration. "Tamed by truth, endowed with self-control, one who has attained the highest knowledge, one who has fulfilled the holy life" - here indeed restraint of the faculties is said to be "taming." "Whether more than truth, self-control, generosity, and patience is found here" - here wisdom. "By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit" - here the Observance practice. "You, Puṇṇa, endowed with this self-control and peace, will be able to dwell in the Sunāparanta country" - here endurance-patience. But in this discourse, "taming" is the name for mental states on the side of concentration. Therefore he said - "There is no wisdom for one who is unconcentrated." Therein, "wisdom" means the knowledge of the four paths; for that is called wisdom because it knows, the meaning is: it knows the phenomena of the four truths. "Of Death's realm" means of the round of rebirths in the three planes. For that is called "Death's realm" in the meaning of being a support for Death. "The far shore" means the far shore of that very thing, Nibbāna. "Would cross" means would penetrate or would attain. This is what is meant - A person dwelling alone in the forest, heedless, would not cross to the far shore of Death's realm, would not penetrate, would not attain.

"Having abandoned conceit" means having abandoned the ninefold conceit by the path of arahantship. "With a well-concentrated mind" means one whose mind is well concentrated through access and absorption concentration. "Of good mind" means of beautiful mind through association with knowledge. For one is not called "of good mind" with consciousness dissociated from knowledge; therefore the meaning is: having become of good mind with consciousness associated with knowledge. "Everywhere free" means having become free in all aggregates, sense bases, and so on. "Would cross" - here, crossing over the round of rebirths in the three planes, penetrating Nibbāna, one crosses - thus what is called crossing by penetration is stated. Thus by this verse the three trainings have been spoken of. How - This conceit is a breaker of morality; therefore by this, "having abandoned conceit," the training in higher morality has been spoken of. By this, "with a well-concentrated mind," the training in higher consciousness. In "of good mind," here by the word "mind," wisdom is shown; therefore by this the training in higher wisdom has been spoken of. Higher morality exists when there is morality; higher consciousness when there is consciousness; higher wisdom when there is wisdom. Therefore, morality means the five and also the ten precepts; the Pātimokkha restraint should be understood as being called higher morality. The eight attainments are mind; the meditative absorption serving as a basis for insight is higher consciousness. Knowledge of the ownership of actions is wisdom; insight is higher wisdom. Because even when a Buddha has not arisen they are practised, the five precepts and the ten precepts are merely morality; the morality of Pātimokkha restraint is practised only when a Buddha has arisen, therefore it is higher morality. In the case of mind and wisdom too, the same method applies. Furthermore, even the five precepts or the ten precepts undertaken by one aspiring for Nibbāna are indeed higher morality. Even the eight attainments attained are indeed higher consciousness. Or all mundane morality is merely morality; the supramundane is higher morality. In the case of mind and wisdom too, the same method applies. Thus by this verse, having combined the three trainings, the entire Dispensation has been spoken of.

The commentary on the Mānakāma Discourse is concluded.

10.

Commentary on the Forest Discourse

10. In the tenth, "of the peaceful" means of those whose mental defilements are calmed, or of the wise. For in such passages as "The virtuous indeed declare among the virtuous, the peaceful shine forth from afar," the wise too are called "peaceful." "Living the holy life" means of those practising the supreme conduct, dwelling the abiding by the holy life of the path. "By what does their beauty become clear" - she asks: by what reason does the complexion become clear? But why does she ask thus? This terrestrial deity dwelling in the jungle thicket, it is said, sees the forest-dwelling monks, after the meal, having returned from the alms round, having entered the forest, having taken up the root meditation subject, seated in their night-quarters and day-quarters. And for them thus seated, powerful unified focus of mind arises. Thereupon the dissimilar continuity is appeased, the similar continuity enters, and consciousness becomes bright. When consciousness is bright, the blood becomes bright, the consciousness-originated derivative materiality becomes pure, and the appearance of the face becomes like that of a palmyra fruit released from its stalk. Having seen that, the deity thought - "This bodily beauty becomes clear for those who obtain superior food endowed with flavour, inner robes, outer robes and beds of pleasant contact, mansions of various kinds such as three-storeyed and so on in a pleasant climate, and garlands, odours, ointments and so on. But these monks, having gone for almsfood, eat mixed food, prepare their beds on sparse small beds or boards or stones, and dwell at the roots of trees and so on or in the open air. By what reason indeed does their beauty become clear?" Therefore she asked.

Then the Blessed One, explaining the reason to her, spoke the second verse. Therein, "the past" means: in the past such and such a king was righteous, he gave us superior requisites. Teachers and preceptors were obtainers of gains. Then we ate such food, we wore such robes - thus, like some who indulge in requisites, these monks do not sorrow over the past. "Nor do they long for the future" means: in the future a righteous king will arise, the countries will be prosperous, many things such as ghee, butter and so on will arise, there will be those who say "eat and consume" here and there, then we shall eat such food, we shall wear such robes - thus they do not long for the future. "With the present" means they sustain themselves with whatever is obtained at that moment. "Therefore" means by that threefold reason.

Having thus shown the achievement of beauty, now showing the destruction of that very beauty, he spoke the next verse. Therein, "through longing for the future" means through longing for the future. "By this" means by this twofold reason. "Like a green reed that is cut" means just as a green reed, having been mowed and thrown on a hot stone, withers, so they wither.

The commentary on the Forest Discourse is concluded. The Reed Chapter is first.

2.

The Chapter on the Garden of Delight

1.

Commentary on the Nandana Discourse

11. In the first discourse of the Nandana Chapter, "there" means in that park. "Kho" is merely a particle for the sake of smoothness of phrasing. "Addressed the monks" means he made known to the monks who were the elders of the assembly. "Monks" is an indication of the manner of addressing them. "Venerable sir" is the giving of a reply. "Those monks" means the monks who were present there face to face, the recipients of the Teaching. "They assented to the Blessed One" means they assented to the word of the Blessed One; the meaning is that, having turned towards him, they listened and accepted it. "He said this" means he spoke this utterance beginning with "once in the past" that was now to be spoken. Therein, "belonging to the Tāvatiṃsa realm" means reborn in the Tāvatiṃsa realm. The Tāvatiṃsa realm is called the second heavenly world. They say that this designation of that heavenly world arose with reference to the thirty-three young gods who, having died in the village of Macala together with the young man Magha, were reborn there. But since in the remaining world-systems too there are six sensual-sphere heavenly worlds. And this too was said: "a thousand realms of the gods ruled by the four great kings, a thousand realms of the Thirty-three," therefore this should be understood as merely a concept-as-name of that heavenly world. For thus the passage is faultless.

In "in the Nandana grove," here, that grove delights and pleases each and every one who enters it, thus it is Nandana. For when the five signs of death have arisen, the deities who are lamenting "We shall pass away, abandoning our success," Sakka, the lord of the gods, having exhorted them saying "Do not lament; there are no activities that are not subject to breaking up," causes them to enter there. Even for those who are led in by other deities having taken them by the arms, upon seeing its splendour, the sorrow of death is appeased, and only joy and gladness arises. Then, while sporting therein, they dissolve like a lump of snow heated by warmth, they are extinguished like a lamp flame struck by the wind - thus whatever has entered within it delights and pleases, therefore it is Nandana; in that Nandana. "Surrounded by a host of nymphs" - "nymphs" is the name for goddesses; surrounded by a multitude of them.

"Divine" means arisen in the heavenly world. "With the five types of sensual pleasure" means with the five bonds of sensuality, or portions of sensuality, reckoned as agreeable forms, sounds, odours, flavours, and tangible objects. "Endowed" means furnished with. The other is a synonym for that very thing. "Being entertained" means delighting, or directing the faculties among the various forms and so on. "At that time" means at that time of entertainment. But that should be understood as the time of the young god's recent rebirth. For at the very moment of conception, an individual existence measuring three leagues arose, shining like a mass of red gold. He, clothed in divine garments, adorned with divine ornaments, wearing divine garlands and ointments, being sprinkled evenly with divine sandalwood powder, enveloped, hindered, and covered up by the five types of divine sensual pleasure, having been overcome by greed, not seeing Nibbāna which is the escape from greed, as if speaking a bold speech, singing this verse in a loud voice "They do not understand happiness," he wandered in the Nandana grove. Therefore it was said - "At that time he spoke this verse."

"Those who do not see Nandana" means those who do not see the Nandana grove by way of experiencing the five types of sensual pleasure there. "Of the gods among men" means of the divine men; the meaning is "of the divine persons." "Of the Thirty-three" means thrice ten. "Of the glorious" means of those accomplished with glory reckoned as retinue.

"A certain deity" means one deity who was a noble female disciple. "Replied" means having turned around the intention, showing "this foolish deity imagines this success to be permanent and unshakeable, and does not know its nature of being subject to cutting, breaking, and destruction," she spoke in reply with this verse "You, fool." "As is the word of the Worthy Ones" means as is the saying of the Worthy Ones, so you do not know. Having thus rejected her intention, now showing the saying of the Worthy Ones, she said beginning with "impermanent." Therein, "impermanent indeed are activities" means all activities of the three planes of existence are impermanent in the sense of non-existence after having come to be. "Having the nature of arising and falling" means having the intrinsic nature of arising and falling. "Having arisen, they cease" - this is merely a synonym for the former. Or because having arisen they cease, therefore they have the nature of arising and falling. And here, by the mention of arising and falling, the intermediate state immediately between them is also included. "Their appeasement is happiness" means the appeasement of those activities, that is to say, Nibbāna itself is happiness. This is the word of the Worthy Ones.

The commentary on the Nandana Discourse is concluded.

2.

Commentary on the Nandati Discourse

12. In the second, "rejoices" means is satisfied, is delighted. "One with children" means one with many children. For some of his children, having done agriculture, fill the granaries with grain; some, having engaged in trade, bring gold and silver; some, having attended upon the king, obtain vehicles, conveyances, villages, market towns, and so on. Then, experiencing the glory reckoned as their power, the mother or father rejoices. Or, having seen the children adorned and decorated on festival days and so on, experiencing success, one rejoices - thus he said "one with children rejoices in children." "Likewise in cattle" means just as one with children rejoices in children, so too the owner of cattle, having seen a prosperous herd of cattle, in dependence on cattle, experiencing the success of dairy products, rejoices in cattle. "Clinging is indeed the rejoicing of a man" - here "clinging" means four kinds of clinging - The clinging of sensual pleasures, the clinging of aggregates, the clinging of mental defilements, and the clinging of volitional activities. For sensual pleasures too, because of being the foundation of the happiness stated thus: "whatever happiness and pleasure arises dependent on the five types of sensual pleasure, this is the gratification of sensual pleasures," by this meaning of the word "happiness is founded here," they are called "clinging." The aggregates too, because of being the foundation of suffering rooted in the aggregates; the mental defilements too, because of being the foundation of suffering in the realms of misery; the volitional activities too, because of being the foundation of suffering in existence. But here the clinging of sensual pleasures is intended. For the five types of sensual pleasure, manifesting by way of mansions of the three planes and so on, excellent beds, garments and ornaments, dancers and retinue and so on, bringing about joy and pleasure, cause a man to rejoice. Therefore, just as children and cattle, so too these clingings are indeed the rejoicing of a man - thus it should be understood. "For he who is without clinging does not rejoice" means he who is devoid of the success of the types of sensual pleasure, who is poor, for whom food and clothing are difficult to obtain - he indeed does not rejoice. Such a human ghost and a human hell-being - what will he rejoice in, Blessed One? - thus she said.

Having heard this, the Teacher thought - "This deity makes what is actually a basis for sorrow into a basis for rejoicing; I shall show her its nature as a basis for sorrow" - as if knocking down a fruit with a fruit, breaking her argument with that very same simile, having turned that very same verse around, he said "grieves." Therein, "grieves over children" means when children are lost or are being lost by way of going to foreign lands and so on, or even suspecting they will be lost now, one grieves; likewise when they have died or are dying, or when they have been seized by thieves or the king's men, or have fallen into the hands of enemies, even suspecting death, one grieves. When they have been injured or are being injured by way of the breaking of hands, feet, and so on from falling from trees, mountains, and so on, or even suspecting injury, one grieves. And just as one with children grieves over children, so too the owner of cattle likewise grieves over cattle in nine ways. "Clinging is indeed the sorrowing of a man" means just as children and cattle, so too the clinging of the five types of sensual pleasure also -

By the method stated, they cause a man to grieve. Therefore, the sorrowing of a man should be understood as having sorrow as its very basis. "For he who is without clinging does not grieve" means but for whom these fourfold clingings do not exist, that one who is without clinging, the great one who has eliminated the mental corruptions - what will he grieve over? He does not grieve, O deity.

The commentary on the Nandati Discourse is concluded.

3.

Commentary on the Natthiputtasama Discourse

13. In the third, "there is no love equal to that for a son" means indeed even ugly little children of one's own they imagine to be like golden images, and carrying them about having placed them on their heads and so on like clusters of flowers, even when urinated upon or defecated upon by them, they experience pleasure as if anointed with perfume and cosmetics. Therefore he said - "There is no love equal to that for a son." The meaning is that there is no love equal to the love for a son. "Wealth equal to cattle" - he said: equal to cattle, equal to cattle-wealth, similar to cattle-wealth, there is no other wealth, Blessed One. "Radiance equal to the sun" - it shows that there is no other radiance equal to the radiance of the sun. "The supreme among waters" - whatever other lakes there are, all of them have the ocean as supreme, the ocean is the highest among them, there is no other reservoir of water similar to the ocean, Blessed One.

But since there is no love equal to love for oneself. For beings nourish only themselves, even having abandoned mothers, fathers and so on, and even without nourishing sons, daughters and so on. And there is no wealth equal to grain. For at such a time, people take unwrought gold, gold and so on, and cattle, buffaloes and so on, and go to the presence of the owners of grain for the purpose of obtaining grain. And there is no radiance equal to wisdom. For the sun and so on illuminate only one region, and they dispel only the darkness of the present. But wisdom is able to make even the ten-thousandfold world system a single illumination, and it destroys the darkness that conceals the past and so on. And there is no lake equal to rain from clouds. Whether it be rivers or reservoirs and so on, there is no lake equal to rain. For when rain from clouds is cut off, in the great ocean there is not even enough water to wet a finger-joint, but when rain is occurring, up to the Ābhassara realm there is a single mass of water. Therefore the Blessed One, speaking a reply verse to the deity, said beginning with "there is no love equal to that for oneself."

The commentary on the Natthiputtasama Discourse is concluded.

4.

Commentary on the Khattiya Discourse

14. In the fourth, "the warrior is the best of bipeds" means the king is the foremost of two-footed beings. "A maiden wife" means one taken in the time of maidenhood. This states that she is the foremost of the remaining wives. "The firstborn" means born first - whether he be one-eyed or a certain one among the crippled and so on, whoever is born first, this very son is called the foremost in the assertion of this deity. But since the Buddha and so on are the foremost among bipeds and so on, therefore the Blessed One spoke a reply verse. Therein, although the Blessed One is the foremost of all beings of the various categories beginning with the footless, yet this one who is the foremost of all beings, when arising, arises only among bipeds; therefore he said "the Perfectly Self-awakened One is the best of bipeds." And for him who has arisen among bipeds, his state of being the foremost of all beings is indeed unobstructed. "A thoroughbred" means whether it be an elephant or a certain one among horses and so on, whichever one knows the reason, this one is indeed a thoroughbred - the meaning is the foremost of quadrupeds. Like the horse Guḷavaṇṇa of King Kūṭakaṇṇa. The king, it is said, having gone out through the eastern gate, thinking "I shall go to Cetiyapabbata," arrived at the bank of the Kalambanā river. The horse, standing on the bank, did not wish to descend into the water. The king, having addressed the horse-trainer, said: "Alas, indeed the horse trained by you does not wish to descend into the water." The teacher said: "The horse is well-trained, Sire. For his mind is thus - 'If I descend into the water, the tail-hair will get wet; when the tail-hair is wet, water might fall on the king's limbs.' Thus, out of fear of letting water fall on your body, he does not descend. Have the tail-hair held up," he said. The king had it done so. The horse, having descended swiftly, went to the far shore. "An obedient wife" means one who is obedient. Whether taken in the time of maidenhood or afterwards, whether handsome or ugly, whichever one listens to her husband, attends to him, and pleases him, she is the foremost of wives. "An obedient son" means one who listens attentively. For whether he be the eldest or the youngest, whoever hears the word of mother and father, accepts it, and acts upon exhortation, this one is the foremost of sons. What use are other sons who are thieves such as housebreakers and so on, O deity?

The commentary on the Khattiya Discourse is concluded.

5.

Commentary on the Saṇamāna Discourse

15. In the fifth, "when the midday stands still" means when the midday has stood still. "When they have settled down" means when they have gone to a comfortable place and settled down, resting. The time when the midday stands still is indeed the time of weakness of posture for all beings. But here it is shown only with reference to birds. "Seems to resound" means it makes a noise as it were, emits as it were a great uproar. And here what is actually resounding is expressed as "seems to resound." This is indeed a counterpart of that. For in the summer season, at the time when the midday stands still, when the groups of quadrupeds and the groups of birds have settled down, a great sound arises in the midst of the forest from hollow trees filled with wind, from perforated bamboo joints, and from trees striking trunk against trunk and branch against branch. With reference to that, this was said. "That fear occurs to me" means that resounding of the great forest at such a time presents itself to me as fear. That deity, it is said, was of slow wisdom, and at that moment, not obtaining a companion comfortable for sitting with and comfortable for conversation, she spoke thus. But since at such a time, for a monk who has returned from his almsround and is seated in a secluded forest haunt having taken up his meditation subject, no small happiness arises, with reference to which it was said -

Therefore the Blessed One spoke the second verse. Therein, "that delight occurs to me" means whatever sitting alone at such a time is called, that delight presents itself to me - this is the meaning. The remainder is just the same.

The commentary on the Saṇamāna Discourse is concluded.

6.

Commentary on the Niddātandī Discourse

16. In the sixth, "sleep" means sloth and torpor arisen in prompted unwholesome consciousness in the preceding and subsequent portions for learners and worldlings, of such indeterminate sleep as "I directly know, Aggivessana, that in the last month of summer I entered sleep." "Weariness" means visiting laziness arisen at times of excessive hunger, excessive cold, and so on. And this too was said - "Therein, what is weariness? Whatever weariness, becoming weary, the state of being overcome by weariness, laziness, becoming lazy, the state of being lazy - this is called weariness." "Yawning" means bodily yawning. "Discontent" means longing on the unwholesome side. "Drowsiness after a meal" means faintness after eating, weariness after eating. But the detail of these - "Therein, what is yawning? Whatever yawning of the body, arousing" - has come in the Abhidhamma itself by the method beginning with this and so on. "By this" means impaired by this impurity beginning with sleep, whose manifestation is obstructed. "Does not shine forth" means does not shine, does not become manifest - this is the meaning. "Noble path" means the supramundane path. "Here" means in this world. "For beings" means of beings. "By energy" means by energy conascent with the path. "Having dismissed them" means having driven away this type of mental defilement. "Noble path" means the mundane and supramundane path. Thus the purification of the path by having driven away the impurities by the path itself has been stated.

The commentary on the Niddātandī Discourse is concluded.

7.

Commentary on the Dukkara Discourse

17. In the seventh, "difficult to endure" means difficult to bear, hard to endure. "By the inexperienced" means by the foolish. "Sāmañña" means the ascetic practice. By this the deity shows this - that which wise sons of good family, for ten years, twenty years, or even sixty years, with teeth clenched and tongue pressed against the palate, restraining the mind by the mind, resorting to one seat and one meal, living the holy life limited with the end of life, practise asceticism. That, Blessed One, a fool, an inexperienced one, is unable to do. "For there are many confinements therein" means in that noble path termed asceticism there are many confinements; it shows that in the preliminary stage for one practising for the attainment of the path there are many dangers.

"If one did not restrain the mind" means if one did not restrain the mind arisen through unwise attention, for how many days would one practise asceticism? One would not practise even for a single day. For one who is subject to the control of the mind is unable to practise the ascetic duty. "Step by step" means at each and every object. For here "step" is intended to mean object. For in whatever object a mental defilement arises, there the fool sinks down. The meaning of step as posture is also fitting. For in going and so on, wherever a mental defilement arises, right there one sinks down. "Of thoughts" means of sensual thoughts and so on.

"Like a tortoise" means like a turtle. "Limbs" means the limbs with the neck as the fifth. "Drawing in" means drawing in, or having drawn in. "Mental thoughts" means thoughts arisen in the mind. To this extent he shows this - just as a tortoise, drawing in its limbs with the snout as the fifth into its own shell, does not give access to the jackal, and having drawn them in, attains a state that cannot be overcome by force, just so a monk, drawing in thoughts arisen in the mind into his own shell of the meditation object, does not give access to Māra, and having drawn them in, attains a state that cannot be overcome by force. "Independent" means having become independent of the supports of craving and views. "Not harming" means not injuring. "Attained final Nibbāna" means attained final Nibbāna through the quenching of the mental defilements. "One should not blame anyone" means one should not speak to any person whatsoever regarding failures in good conduct and so on, with the desire to shame them in any way; but having established internally the five principles beginning with "I will speak at the proper time, not at an improper time," with a mind established in the nature of uplifting, dependent on compassion, one should speak.

The commentary on the Dukkara Discourse is concluded.

8.

Commentary on the Hirī Discourse

18. In the eighth, "restrained by shame" means one who prevents unwholesome mental states through shame - thus "restrained by shame." "Is there any in the world" - he asks whether anyone of such a kind is to be found. "Who awakens to blame" means who, while warding off reproach, understands fully. "Like a good horse to the whip" means just as a good thoroughbred horse, while warding off the whip, understands fully, having seen the shadow of the goad, being stirred as if by it, does not allow the whip to fall upon itself, just so whatever monk, not allowing the fall upon himself of the ten factual grounds for reviling, awakens to blame, warding it off, understands fully - she asks whether anyone of such a kind, one who has eliminated the mental corruptions, is to be found. But there is no one who is completely released from unfactual reviling. "Few" means thin; the meaning is that those who have eliminated the mental corruptions who walk about having prevented unwholesome mental states through shame are indeed few. "Always mindful" means constantly endowed with the abundance of mindfulness. "Having reached the end of suffering" means having attained Nibbāna, which is the end, the final point of the suffering of the round of rebirths. The remainder is just by the method already stated.

The commentary on the Hirī Discourse is concluded.

9.

Commentary on the Kuṭikā Discourse

19. In the ninth, "Do you have no hut" - this deity, having made mother the hut in the sense of a dwelling place for residing within for ten months, just as birds, engaged in seeking food during the day, cling to the nest at night, just so beings, even having gone here and there, come to the presence of a woman, having made wife the nest by way of attachment. Having made sons the offspring in the sense of continuity of family lineage, having made craving the bondage, having connected these questions together by the composition of the verse, she asked the Blessed One; and the Blessed One, answering her, said beginning with "Truly" (taggha) and so on. Therein, "truly" (taggha) is an indeclinable particle used in a definitive statement. "There is not" means there is not, because of having abandoned and gone forth, or because of the absence in the round of rebirths of dwelling again in a mother's womb, of maintaining a wife, or of the production of sons.

The deity, having thought "Hidden questions were asked by me having bound on armour, and this ascetic answered as soon as asked; does he speak knowing my disposition, or does he speak not knowing, saying whatever comes to his mouth?" again said beginning with "What do I call" and so on. Therein, "what do I call" (kintāhaṃ) means "what do I to you." Then the Blessed One, explaining to her, said beginning with "mother" and so on. Having given thanks with the verse "It is good that you" and having been gladdened, having paid homage to the Blessed One, having venerated with perfumes, garlands, and so on, she went back to her own celestial abode.

The commentary on the Kuṭikā Discourse is concluded.

10.

Commentary on the Samiddhi Discourse

20. In the tenth, "Tapoda Monastery" means in a monastery so named on account of a lake of hot water. Beneath the Vebhāra mountain, it is said, there is a serpent realm of the earth-dwelling serpents, five hundred yojanas in extent, similar to the world of the gods, endowed with a floor made of precious stones and with parks and pleasure groves. There, at the playing place of the serpents, is a great lake, and from there flows a river named Tapodā, boiling and with hot water. But why is it like this? Surrounding Rājagaha, it is said, stands a great realm of ghosts; there, between two great iron-cauldron hells, this Tapodā comes, therefore it flows boiling. And this too was said -

"From where this hot spring flows, monks, that lake has clear water, cool water, sweet water, white water, has good landing places, is delightful, abounds in fish and turtles, and wheel-sized lotuses bloom there. But this hot spring, monks, comes through the interval between two great hells; therefore this hot spring flows boiling."

But at the place directly facing this monastery, a great lake arose from there; by virtue of that, this dwelling is called the "Tapoda Monastery."

"Samiddhi" - for that elder's individual existence was, it is said, prosperous, handsome, and pleasing; therefore he came to be termed "Samiddhi." "To bathe his limbs" - this elder was one exerting in meditation; having risen at the strong break of dawn from his seat, having let the body become refreshed, having walked up and down back and forth on the great walking path outside, about sixty cubits in length, thinking "the lodging will become soiled when used with limbs covered in sweat," he approached for the purpose of bathing his limbs, for the purpose of washing his body. "He stood wearing a single robe" means having put on the inner robe, having tied the waistband, having taken the robe in hand, he stood.

"Drying his limbs" means making his limbs free from water, as they were before. For a robe put on a wet body becomes soiled and foul-smelling, and this is not the proper practice. But the elder was dutiful; therefore, standing firm in the proper practice, having bathed, having come out, he stood. Therein, this is the bathing practice - Having gone to the water landing place, having laid down the robes somewhere, one should not descend hastily while standing; but having looked in all directions, having ascertained the secluded state, having determined the stumps, bushes, creepers, and so on, having cleared the throat three times, standing bent forward, having removed the upper robe, it should be spread out; having released the waistband, it should be placed on the back of the robe itself. If there is no bathing cloth, having sat down squatting at the water's edge, having released the inner robe, if there is a place to dry it, it should be spread out. If there is not, it should be folded up and put aside. When descending into the water, having descended gently to the depth of the navel, without raising waves, without making a sound, having turned around, one should dive facing the direction from which one came; thus the robe is protected. When emerging too, without making a sound, having emerged gently, at the end of the bathing, having sat down squatting at the water's edge, having wrapped around the inner robe, having risen, having put on the inner robe neatly all round, having tied the waistband, having put on the robe, one should stand.

The elder too, having bathed in that way, having come out, stood looking at his body as the water was drying off. For him who was pleasing even by nature, at the time towards the break of dawn, with food properly digested, having bathed with hot water, his complexion shone exceedingly; like a palmyra fruit released from its stalk, endowed with radiance, like a full moon, like a lotus blooming at that very moment, his face was resplendent; his bodily beauty too became bright. At that time, a terrestrial deity dwelling in the jungle thicket, looking at the pleasing monk, unable to restrain herself, overcome by the fever of sensual passion, thinking "I shall tempt the elder," having adorned her individual existence with magnificent adornment, blazing like a thousand-wicked lamp, as if raising the moon, having made the entire monastery a single radiance, having approached the elder, without paying homage, standing in the sky, she spoke a verse. Therefore it was said - "Then a certain deity, etc. addressed."

"Without having enjoyed" means without having partaken of the five types of sensual pleasure. "You seek alms" means you go for almsfood. "Let not the time pass you by" - here "time" means the time of tender youth capable of indulging in the five types of sensual pleasure. For by one decrepit with old age, bent over, leaning on a stick, trembling, overcome by coughing and wheezing, it is not possible to enjoy sensual pleasures. Thus, with reference to this time, the deity said "let not the time pass you by." Therein, "let not pass by" means let not surpass.

"I do not know the time" - here "vo" is merely a particle. "I do not know the time" means he speaks with reference to the time of death. For of beings -

Therein, life first is signless because of the absence of defining it as "just this much, not beyond this." For beings die even at the stage of the embryonic lump, at the stages of the blister, the piece of flesh, the solid mass, at half a month, one month, two months, three months, four months, five months, etc. Even at the stage of ten months, even at the time of emerging from the womb, and beyond that, whether within or beyond a hundred years, they simply die. Illness too is signless because of the absence of defining it as "beings die only from this illness, not from another." For beings die even from an eye disease, or from any one among ear diseases and so on. Time too is signless because of the absence of defining it thus: "one must die at this very time, not at another." For beings die even in the forenoon, or at any one among midday and so on. The laying down of the body too is signless because of the absence of defining it thus: "for those who are dying, the body must fall right here, not elsewhere." For the individual existence of those born inside a village falls even outside the village, and of those born outside the village, even inside the village. Likewise, for those born on land it falls in water, and for those born in water it falls on land - this should be expanded in many ways. Destination too is signless because of the absence of defining it thus: "having passed away from here, one must be reborn here." For those who have passed away from the world of gods are reborn even among human beings, and those who have passed away from the human world are reborn anywhere among the world of gods and so on - thus, like an ox yoked to a machine, the world revolves in the fivefold destinations. As it thus revolves, "at such and such a time death will occur" - this time of death I do not know.

"The time is hidden, it is not seen" means this time is concealed from me, obscure, it is not evident. "Therefore" means because this time is concealed and not evident, therefore without having enjoyed the five types of sensual pleasure, I seek alms. "Let not the time pass me by" - here he said "time" with reference to the time for practising the ascetic duty. For this so-called ascetic duty cannot be performed in the final period by one who has passed beyond the three boundaries of age, who is bent over, who leans on a stick, who is trembling, who is overcome by coughing and wheezing. For at that time it is not possible to take up whatever word of the Buddha one wishes, or to undertake the ascetic practices, or to dwell in the forest, or to enter an attainment at whatever moment one wishes, or to perform recitation of passages, melodic recital, Teaching talk, thanksgiving and so on; but in the time of tender youth all this can be done - thus he said: "This is the time for practising the ascetic duty; let it not pass me by; so long as it does not surpass me, without having enjoyed sensual pleasures, I practise the ascetic duty."

"Having alighted on the earth" - it is said that that deity - "This monk speaks of what is called the time for practising the ascetic duty, speaks of what is called the wrong time, speaks with reason, speaks with benefit" - by just this much, having aroused a sense of shame towards the elder, regarding him as if he were the Great Brahmā, as if he were a great mass of fire, having become filled with respect, she descended from the sky and stood on the earth; with reference to that, this was said. Although she stood on the earth, taking up again the very purpose for which she had come, she said beginning with "You are young." Therein, "susu" means a youth. "With black hair" means with very black hair. "With the blessing" means with the good fortune. For a certain one, even though young, is either one-eyed or a certain one among the crippled and so on; he is not called one endowed with the blessing of youth. But whoever is handsome, good-looking, pleasing, accomplished with all achievements, whatever adornment he wishes, adorned with this and that he goes about like a young god - this one is called endowed with the blessing of youth. And the elder was accomplished with the highest beauty; therefore she spoke to him thus.

"One who has not played in sensual pleasures" means one whose play in sensual pleasures has not been played, one who has not enjoyed; the meaning is one who has not engaged in the sport of sensual pleasures. "Do not abandon what is visible here and now" - for mostly those deities who have not seen the truth, who are not free from lust, who do not know the minds of others, having seen monks practising the pure, unbroken holy life for even ten years, even twenty years, etc. even sixty years - they produce the perception: "These monks, having abandoned the five types of human sensual pleasure, are practising the ascetic duty aspiring to divine sensual pleasures" - this one too produced that very perception there. Therefore, having made human sensual pleasures as visible here and now, and divine ones as temporal, she spoke thus.

"I indeed, friend" means: friend, I am not, having abandoned sensual pleasures that are visible here and now, running after temporal sensual pleasures, nor aspiring to them, nor longing for them. "Rather, friend, what is temporal" means: I indeed, friend, having abandoned temporal sensual pleasure, am running after the supramundane state that is visible here and now. Thus the Elder made both divine and human five types of sensual pleasure "temporal" because they cannot be obtained immediately after the consciousness, and the supramundane state "visible here and now" because it can be obtained immediately after the consciousness. Even when the five types of sensual pleasure are gathered together, even for one whose sensual pleasures are accomplished, the experiencing of whatever object is wished for immediately after the consciousness of the one who desires does not succeed. For one wishing to experience a desirable object at the eye-door must have painters, image-makers, figure-makers and so on summoned, and it must be said: "Prepare such and such a thing." In the meantime, many hundreds of thousands of crores of consciousnesses arise and cease. Then afterwards one reaches that object. The same method applies in the remaining doors too. But immediately after the path of stream-entry, only the fruition of stream-entry arises; in between there is no turn for another consciousness. The same method applies in the remaining fruitions too.

He, having taken up that very meaning, said beginning with "For sensual pleasures, friend, are temporal." Therein, "temporal" means, by the method stated, they are to be attained after an interval of time even with the achievement of having gathered them together. "Having much suffering" means having much suffering because of the abundance of suffering to be encountered in dependence on the five types of sensual pleasure. Having much anguish because of the abundance of anguish that has that very basis. "The danger here is greater" means the danger is greater than the happiness obtainable in dependence on the five types of sensual pleasure; the meaning is that suffering alone is more abundant. "This Teaching is visible here and now" means this supramundane state, by whomsoever it is attained, by that person, having abandoned the need to go by faith in another, it is to be seen by oneself through reviewing knowledge - thus it is visible here and now. With reference to its giving of fruition, there is no time for it - thus it is timeless; being timeless itself, it is immediately effective. Whatever noble path state is here, that gives fruition immediately after its own occurrence - this is the meaning. It deserves the invitation "Come, see this Teaching" - thus occurring, it deserves the method of "come and see" - thus it is inviting one to come and see. Even having disregarded a burning garment or head, it deserves to be brought into one's own mind by means of meditative development - thus it is leading onward. By all the wise, beginning with those who understand quickly, it is to be known each in oneself as "The path has been developed by me, the fruition has been attained, cessation has been realised" - thus it is to be individually experienced by the wise. This is the summary here; the detail, however, has been stated in the Visuddhimagga in the explanation of the recollection of the Teaching.

Now that deity, like a blind person not understanding a distinction of form, not understanding the meaning of what was spoken by the Elder, said beginning with "And how, monk." Therein, the term "and how" should be understood as connected with all the terms thus: "And how, monk, have sensual pleasures been declared by the Blessed One as temporal, how as having much suffering, how as having much anguish?" Thus the connection with all the terms should be understood.

"New" means a monk who has not completed five years is called "new" by name; from five years onwards, he is "middling"; from ten years onwards, he is an "elder." Another method - One who has not completed ten years is new; from ten years onwards, middling; from twenty years onwards, an elder. He says "I am new among them."

Even one who is "new," a certain person, having gone forth at the age of seven or eight, having spent twelve or thirteen years in the state of a novice, is one long gone forth; but he says "I, however, am recently gone forth." "This Teaching and discipline" means this Teaching and this discipline. Both of these are indeed names for the Dispensation itself. By "Teaching," the two Canons are indicated; by "discipline," the Canon of monastic discipline. Thus he says "I have newly come to the practice made known by the three Canons."

"By influential ones" means by those with great retinues. For each king of gods has a retinue of a hundred crores or a thousand crores; they, having established themselves in a great position, see the Tathāgata. There she shows "Where is the opportunity for those of little influence like us, born as womankind?"

"We too would come" - that deity said this knowing that "even if the assembly were seated filling the entire world-circle, one can go to the Teacher's presence by the great Buddha-avenue." "Ask, monk, ask, monk" - the repetition was made for the purpose of making firm.

"Having perception of what can be expressed" - here, by the method of "god, human being, householder, one gone forth, being, person, Tissa, Phussa" and so on, the five aggregates are called "what can be expressed" because they are the basis of all expressions and of all discussions from the standpoint of what can be expressed. Those who have perception thus "being, man, fellow, person, woman, male" are "perceivers"; those having perception regarding what can be expressed 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. "Established in what can be expressed" means established in the five aggregates in eight ways. 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 the five aggregates with the three full understandings. "They come under the bond of Death" means they come within Death's bond, exertion, casting, throwing, attack, the interior; the meaning is they come under the power of death. Thus by this verse temporal sensual pleasures have been spoken of.

"Having fully understood" means having fully understood with these three full understandings: full understanding as the known, full understanding as judgement, and full understanding as abandoning. Therein, what is full understanding as the known? One fully understands the five aggregates - "This is the aggregate of matter, this is the aggregate of feeling, this is the aggregate of perception, this is the aggregate of mental activities, this is the aggregate of consciousness; these are their characteristics, functions, manifestations, and proximate causes." This is full understanding as the known. What is full understanding as judgement? Having thus made it known, one judges the five aggregates 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 regarding the five aggregates by the highest path. This is full understanding as abandoning.

"Does not imagine a speaker" means having thus fully understood the five aggregates with the three full understandings, a monk who has eliminated the mental corruptions does not imagine a person who can be spoken of. "A speaker" should be understood as a cause by way of action; he does not imagine, does not see a person who can be spoken of, who can be told about - this is the meaning. How can one be spoken of? As "Tissa" or "Phussa" - thus one should be made known by whatever name or clan. "For that does not exist for him" means that does not exist for that one who has eliminated the mental corruptions. "By which one might speak of him" means whatever reason by which someone might say "he is lustful through lust" or "he is hateful through hate" or "he is deluded through delusion" - that reason does not exist for that one who has eliminated the mental corruptions.

"If you understand, speak" means if you know such a one who has eliminated the mental corruptions, speak saying "I know." If you do not know, then speak saying "I do not know." "Demon" - he said this addressing the deity. Thus by this verse the ninefold supramundane state visible here and now has been spoken of. "Good!" is an indeclinable particle in the sense of a request.

"Whoever imagines" means whoever imagines oneself as "I am equal" or "superior" or "inferior." By this, the three conceits beginning with "I am superior" are taken as included. When those are taken, nine conceits are taken as included. "He would dispute on account of that" means that person, by that very conceit, with whatever person - "By what do you equal me? Is it by birth that you equal me, or by clan, by family district, by beauty of complexion, by great learning, or by virtues of ascetic practice?" - thus he would dispute. Thus by this half-verse too, temporal sensual pleasures have been spoken of.

"In the three discriminations" means in the three conceits. For in such passages as "classification of matter in one way," a portion is called "discrimination." In such passages as "What sort of person do they call virtuous, what sort of person do they call wise," it is a mode. "There are these three discriminations, monks. Which three? In such passages as "The discrimination 'I am superior,' the discrimination 'I am equal,' the discrimination 'I am inferior,'" conceit is called "discrimination." Here too it is just conceit. Therefore it was said "'in the three discriminations' means in the three conceits." "Unshaken" means that person does not waver, does not shake in these three conceits in brief, or in the nine conceits in detail. "'Equal' or 'superior' does not exist for him" shows that for that one who has abandoned conceit, who has eliminated the mental corruptions, there is no "I am equal" or "superior" or "inferior." The last term follows the method already stated. Thus by this half-verse too, the ninefold supramundane state visible here and now has been spoken of.

"He has abandoned reckoning" - in such passages as "having reflected wisely, he takes food," wisdom is called "reckoning." In "Do you have any accountant or calculator or reckoner who is able to count the sand in the Ganges?" here it is counting. In such passages as "for the terms of obsession have perception as their source," it is a portion. In "whatever is the term, the designation of those various phenomena," here designation is called "reckoning." Here too this very same meaning is intended. For the meaning of the term "he has abandoned reckoning" is just this - the one who has eliminated the mental corruptions has abandoned, has given up, has relinquished this designation of "lustful," "hateful," "deluded."

"He did not arrive at conceit" means he did not approach the threefold conceit with its ninefold classification. Or alternatively, in the sense of a dwelling place, the mother's womb is called a "mansion" (vimāna); the meaning is also that he does not approach it in the future by way of conception. A past tense expression used in the sense of the future. "He cut off" means he cut. "One with knots cut" means one who stands having cut the four knots. "Free from trouble" means free from suffering. "Desireless" means free from craving. "Seeking" means looking about. "They did not find" means they do not attain, they do not discover, they do not see. A past tense expression used in the sense of the present. "Here or beyond" means in this world or in the world beyond. "In all abodes" means the three existences, the four modes of generation, the five destinations, the seven stations of consciousness, the nine abodes of beings - thus in all these abodes of beings, the meaning is that they do not see such a one who has eliminated the mental corruptions, whether arising or arisen after the collapse of the body. By this verse he spoke of the supramundane state itself, visible here and now.

And having heard this verse, that deity too considered the meaning; for that very reason she said beginning with "I, venerable sir, understand this." Therein, the verse "One should not do evil" is proper to be explained by way of the ten wholesome courses of action and also by way of the eightfold path. By way of the ten wholesome courses of action, to begin with, "by speech" - the fourfold good verbal conduct is taken. "By mind" - the threefold good mental conduct is taken. "Or by body, anything in the whole world" - the threefold bodily good conduct is taken. These, to begin with, are the states of the ten wholesome courses of action. "Having abandoned sensual pleasures" - by this, however, the pursuit of sensual happiness is rejected. "Mindful and fully aware" - by this, mindfulness and full awareness as the cause of the ten wholesome courses of action is taken. "One should not pursue suffering connected with harm" - by this, the pursuit of self-mortification is prohibited. Thus the deity says: "Having avoided both extremes, I understand, Blessed One, that the states of the ten wholesome courses of action together with the causes of mindfulness and full awareness have been spoken of by you."

But by way of the eightfold path, this is the method - It is said that at that place there was a great teaching of the Teaching. At the conclusion of the teaching, the deity, standing right in her place, having sent forth knowledge in accordance with the teaching, having become established in the fruition of stream-entry, showing the eightfold path attained by herself, spoke thus. Therein, "by speech" - right speech is taken; but since mind is not a factor, "by mind" - consciousness associated with the path is taken. "Or by body, anything in the whole world" - right action is taken; but livelihood, being an adjunct of speech and action, is already taken. "Mindful" - by this, effort, mindfulness, and concentration are taken. By the term "fully aware," right view and right thought. By the pair of terms "having abandoned sensual pleasures" and "one should not pursue suffering," the avoidance of the two extremes. Thus, "without approaching these two extremes, the middle practice has been spoken of by you - I understand, Blessed One," having said this, having venerated the Tathāgata with perfumes, garlands, and so on, having circumambulated him, she departed.

The commentary on the Samiddhi Discourse is concluded.

The Nandana Chapter is second.

3.

The Chapter on a Sword

1.

Commentary on the Satti Discourse

21. In the first discourse of the Satti Chapter, "by a spear" - this is the heading of the teaching. The meaning is: by a knife with a single sharp edge and so on. "Struck" means beaten. For there are four kinds of blows: struck downward, struck upward, thrust through, and struck in various ways. Therein, having stood above and delivering a blow downward is called struck downward; having stood below and delivering it upward is called struck upward; having pierced through like a door-bolt needle and gone through is called thrust through; all the rest is called struck in various ways. But in this instance, struck downward is taken. For that is entirely severe, with a dart difficult to extract, difficult to treat medically, with internal corruption and internal pus and blood; the pus and blood, not coming out, envelops the surface of the wound and remains. By those wishing to remove the pus and blood, he must be bound together with the bed and turned head downward; he reaches death or suffering like death. "Should wander forth" means should dwell.

What does this verse teach? Just as a man struck by a spear arouses energy, makes an effort, and strives for the purpose of extracting the dart and treating the wound. And just as one burning on the head with the head ablaze arouses energy, makes an effort, and strives for the purpose of quenching it, just so a monk, for the abandoning of sensual lust, being mindful and diligent, should dwell - thus the Blessed One taught.

Then the Blessed One thought - this deity has indeed brought the simile firmly, but has taken only a limited meaning and stood there; even if she were to speak again and again, she would speak only of the abandoning of sensual lust by suppression. And as long as sensual lust is not uprooted by the path, so long it remains following along. Thus, taking that very simile, having turned the teaching around by way of the first path, teaching, he spoke the second verse. Its meaning should be understood in accordance with the preceding. The first.

2.

Commentary on the Phusati Discourse

22. In the second, "it does not touch one not touching" means the result does not touch one not touching action, or action itself does not touch one not touching action. For action is not done by one not doing it. "But it touches one who touches from that" means the result touches one touching action, or action itself touches. For action is done by one doing it. "Therefore it touches one who touches, one who wrongs the innocent" - since it does not touch one not touching, and it touches one who touches, this is the natural order of action and result; therefore, the person described thus as one who wrongs the innocent, who "wrongs a man who is innocent, a pure person without blemish" - that person, action touches that very person who touches action, or the result touches him. For he may or may not be able to cause harm to another, but he himself has been placed by this in the four realms of misery. Therefore the Blessed One said - "The evil returns to that very fool, like subtle dust thrown against the wind." The second.

3.

Commentary on the Jaṭā Discourse

23. In the third, "inner tangle" - in the verse, "tangle" is a designation for craving, the ensnarer. For since it arises again and again among objects such as matter and so on, from below and above, in the sense of interweaving, it is a tangle - like the tangle reckoned as the network of branches of bamboo thickets and so on. And this is called "inner tangle" and "outer tangle" because it arises in one's own requisites and others' requisites, in one's own individual existence and others' individual existence, and in the internal sense bases and external sense bases. By that tangle thus arising, the generation is entangled. Just as bamboos and so on are entangled by bamboo tangles and so on, so by that tangle of craving, all this generation reckoned as the order of beings is entangled, entwined, interwoven - this is the meaning. And since they are thus entangled, "this I ask you, Gotama" means therefore I ask you this. "Gotama" - he addresses the Blessed One by his clan name. "Who can disentangle this tangle" - he asks: who could disentangle this tangle that has remained having entangled the three realms thus, who is able to disentangle it?

Then the Blessed One, answering that meaning for him, said beginning with "established in morality." Therein, "established in morality" means having stood firm in the fourfold purification morality. And here, the Blessed One, when asked about the disentangling of the tangle, beginning with morality, should not be understood as "when asked one thing, he speaks of another." For morality is spoken of here for the purpose of showing the support for the one who disentangles the tangle.

"Man" means a being. "Wise" means one endowed with wisdom through the wisdom of conception with three roots born of kamma. "Developing the mind and wisdom" means developing both concentration and insight. For here, under the heading of "mind," the eight attainments are spoken of; by the name "wisdom," insight. "Ardent" means energetic. For energy is called "ardour" in the sense of scorching and tormenting the mental defilements; one who has that is ardent. "Prudent" - discretion is called wisdom; endowed with that is the meaning. By this term, he shows practical wisdom. Practical wisdom is the wisdom to be applied, which is employed everywhere by the method beginning with "this is the time for recitation, this is the time for questioning" and so on. For in this answering of the question, wisdom has come three times. Therein, the first is birth-wisdom, the second is insight-wisdom, the third is practical wisdom that guides all functions.

"He can disentangle this tangle" means he is a monk endowed with these qualities beginning with morality. Just as a man, established upon the earth, having raised up a well-sharpened knife, would disentangle a great bamboo thicket, just so, established in morality, having raised up the well-sharpened knife of insight-wisdom on the whetstone of concentration, with the hand of practical wisdom held firm by the power of energy, he would disentangle, cut through, and split apart all that tangle of craving that has fallen upon his own continuity.

Having thus spoken of the plane of the learner, now showing the great one who has eliminated the mental corruptions, who stands having disentangled the tangle, he said beginning with "those for whom." Having thus shown the one who has eliminated the mental corruptions, who stands having disentangled the tangle, again showing the occasion for the disentangling of the tangle, he said beginning with "where mentality and." Therein, "mentality" means the four immaterial aggregates. "Impingement and perception of material form" - here, by way of the perception of impingement, sensual existence is taken; by way of the perception of material form, fine-material existence. When those two are taken, immaterial existence is also taken, by way of abbreviation of existence. "Here this tangle is cut off" - here, at the place of the exhaustion of the round of rebirths of the three planes, this tangle is cut off; having come to Nibbāna, it is cut off, it ceases - this meaning has been shown. The third.

4.

Commentary on the Manonivāraṇa Discourse

24. In the fourth, "from whatever source" means from evil or from good. It is said that this deity was of such a view that "whatever mind, whether mundane or supramundane, distinguished as wholesome and so on, that should only be restrained, not produced." "He from every source" means he from every source. Then the Blessed One - Having thought "This deity is speaking a talk not leading to liberation; mind is indeed something to be both restrained and developed; having analysed this, I shall show her," spoke the second verse. Therein, "not the mind that has come to a state of self-control" means: as to what was said "one should not restrain the mind from every source," which is that mind that should not be restrained from every source? If so - "The mind that has come to a state of self-control" means the mind that has come to a state of restraint wherever it has arisen by the method beginning with "I shall give a gift, I shall observe morality" - this mind should not be restrained; on the contrary, it should be developed and increased. "But from whatever source there is evil" means from whatever source the unwholesome arises, from that source it should be restrained. The fourth.

5.

Commentary on the Arahanta Discourse

25. In the fifth, "one who has done what was to be done" means one who has fulfilled his obligations by the four paths. "I speak" - this deity was a dweller in a jungle thicket. She, having heard the conventional expression in the talk of the forest-dwelling monks such as "I eat, I sit down, my bowl, my robe," thought - "I consider these monks to be 'ones who have eliminated the mental corruptions,' but does talk based upon the notion of self of such a kind occur for those who have eliminated the mental corruptions or does it not?" - for the purpose of knowing this, she asks thus.

"Common usage" means popular language, popular expression. "Skilled" means skilled in the aggregates and so on. "Merely by conventional expression" means having abandoned talk based upon the notion of self, not creating a breach of convention, he would say "I" and "mine." For if one were to say "the aggregates eat, the aggregates sit down, the bowl of the aggregates, the robe of the aggregates," there would be a breach of convention, and no one would understand. Therefore, not speaking thus, he expresses himself by popular expression.

Then the deity - having thought "if he does not speak through the influence of wrong view, does he then speak through the influence of conceit?" again asked "whoever is." Therein, "conceit indeed" means would that monk, having approached conceit, speak through the influence of conceit, indeed? Then the Blessed One - having thought "this deity is treating one who has eliminated the mental corruptions as if he were an ordinary being," showing that "for one who has eliminated the mental corruptions, even the ninefold conceit has been abandoned," spoke a reply verse. Therein, "scattered" means destroyed. "Of conceit and mental knots" means conceits and mental knots are his. "Conceiving" means imagination. He has passed beyond, surpassed the threefold imagination of craving, wrong view, and conceit - this is the meaning. The remainder is of manifest meaning only. The fifth.

6.

Commentary on the Pajjota Sutta

26. In the sixth, "to ask" means to question. "How may we know" means how may we know. "By day and night" means by day and by night. "Here and there" means wherever it is blazing, there and there. "This radiance" means this is the Buddha's radiance. But which is that? Whether it be the light of knowledge or the light of joy or the light of confidence or the light of Dhamma talk, all light arisen from the manifestation of the Buddhas is called the Buddha's radiance. This is unsurpassed, the foremost of all, incomparable. The sixth.

7.

Commentary on the Sara Sutta

27. In the seventh, "from where do the waters turn back" means from where do these waters of the round of rebirths (saṃsāra) turn back; the meaning is: having come to what do they not proceed? "Does not stand fast" means does not find a footing. "From there" means from there, from Nibbāna. The remainder is of manifest meaning only. The seventh.

8.

Commentary on the Mahaddhana Sutta

28. In the eighth, "having gone into deposit" means pearls, essence, and so on; "great wealth belongs to these" thus "of great riches". "Vessels of gold and silver and so on are the great possessions of these" thus "of great possessions". "They crave for one another" means they crave for each other, they aspire, they long for. "Dissatisfied" means unsatiated, become insatiable. "Among those in whom zeal has arisen" means among those engaged in various activities, zealous for the purpose of producing unarisen matter and so on, and for the purpose of experiencing what has arisen. "Who follow the stream of existence" means among those who follow the stream of the round of rebirths. "Without zeal" means unattached. "Household" means a dwelling together with a woman. "Having become dispassionate" means having removed. The remainder is clear in itself. The eighth.

9.

Commentary on the Catucakka Sutta

29. In the ninth, "with four wheels" means the four postures. For here "wheel" means posture is intended. "Nine doors" means nine doors by means of nine wound openings. "Full" means full of impurity. "Bound with greed" means connected with craving. "How will there be progress" - he asks how there will be departure from this body of such a nature, how there will be freedom, deliverance, transcendence. "Thong" means hostility; wrath in the earlier time, hostility in the later time - thus occurring, the meaning is powerful wrath. "Strap" - in the verse "Having cut the thong and the strap, the chain together with the knot," craving became the strap, view became the chain. But here, setting aside the mental defilements indicated in the Pāḷi text, the remaining ones should be understood as "straps"; thus the meaning is having cut the straps of defilements. "Desire and greed" - it is one and the same mental state; it is called desire in the sense of wishing, and greed in the sense of being greedy. Or, desire is weak, arising for the first time; greed is powerful, arising again and again. Or, desire is longing for what has not been obtained; greed is regarding an object that has been obtained. "Craving with its root" means craving together with its root of ignorance. "Having uprooted" means having pulled out by the highest path. The remainder is clear in itself. The ninth.

10.

Commentary on the Eṇijaṅgha Sutta

30. In the tenth, "with legs like an antelope" means with well-rounded legs like those of an antelope deer. "Lean" means not fat, with an even body. Or alternatively, a body withered by ardour and not nourished with garlands, perfumes, and cosmetics - this too is the meaning. "Hero" means one possessed of energy. "Eating little" means one of measured food through moderation in eating, or one of limited food by way of rejecting eating at the improper time. "Not greedy" means free from greed regarding the four requisites. Or this is the rejecting of craving for flavour. "A lion, wandering alone, an elephant" means like a lion wandering alone, like an elephant wandering alone. For those who live in a group are heedless, while those who wander alone are diligent; therefore only those wandering alone are taken. "Have been declared" means made known, spoken of. "Here" means in this mentality-materiality. For materiality is taken by way of the five types of sensual pleasure, mentality by mind, and having taken by both the phenomena that are inseparable, the locative here should be construed by way of the five aggregates and so on. The tenth.

The Sword Chapter is third.

4.

The Chapter on the Satullapa Group

1.

Commentary on the Sabbhi Sutta

31. In the first discourse of the Satullapakāyika Chapter, "Satullapakāyika" means those who, having proclaimed the Teaching of the virtuous by way of undertaking it, were reborn in heaven - thus they are Satullapakāyika. Herein is this story - It is said that several sea-traders plunged into the ocean by boat. As their boat was going with the speed of a shot arrow, on the seventh day in the middle of the ocean a great calamity became manifest; great waves, having arisen, filled the boat with water. As the boat was sinking, the great multitude, having taken the names of their own respective deities, lamented while making supplications and so on. In their midst, one man - reflecting "Is there indeed any support for me in such a peril?" having seen his own pure refuges and precepts, sat down folding his legs crosswise like a meditator. The others asked him the reason for his fearlessness. He told them - "My dear fellows, on the day of embarking on the boat, having given a gift to the Community of monks, I undertook the refuges and the precepts; therefore I have no fear." But, my lord, do these apply to others too? Yes, they do apply. Then give them to us too. He divided those people into groups of a hundred each and made seven portions, then he gave the five precepts. Among those, the first hundred he administered to while standing in water up to the ankles, the second in knee-deep water, the third in waist-deep water, the fourth in navel-deep water, the fifth in breast-deep water, the sixth in water up to the neck, and the seventh he administered to as the salt water was entering their mouths. Having given them the precepts - he proclaimed: "There is no other shelter for you; reflect only upon your morality." All those seven hundreds, having died there, in dependence on the morality undertaken near the time of death, were reborn in the Tāvatiṃsa realm; mansions arose for them according to their respective groups. In the midst of all, a golden mansion of a hundred yojanas arose for the teacher; the lesser ones, having become his retinue, the lowest was twelve yojanas. At the very moment of rebirth, reflecting on their action, having known that the attainment of their success was in dependence on the teacher, thinking "Let us go now; we shall speak the praise of our teacher in the presence of the One of Ten Powers," immediately after the middle watch they approached the Blessed One; those deities, for the purpose of praising the teacher, each spoke one verse.

Therein, "sabbhireva" means with the wise, with good persons only. The letter "ra" serves as a word-connector. "Samāsetha" means one should sit together with. This is merely the heading of the teaching; the meaning is that in all postures one should associate only with the virtuous. "Kubbetha" means one should do. "Santhava" means friendly intimacy. But intimacy of craving should not be made with anyone; friendly intimacy should be made with Buddhas, Individually Enlightened Ones, and disciples of the Buddha. With reference to this, that was said. "Sataṃ" means of good persons such as the Buddha and so on. "Saddhamma" means the Good Teaching classified as the five precepts, the ten precepts, the four establishments of mindfulness, and so on; but here the five precepts are intended. "Seyyo hoti" means there is growth. "Na pāpiyo" means nothing inferior arises. "Nāññato" means just as oil and so on cannot be obtained from sand and so on, so too wisdom is not obtained from another, from a blind fool; but just as oil and so on are obtained from sesame seeds and so on, so too having known the Teaching of the virtuous, one obtains it only by serving and associating with the wise. "In the midst of sorrow" means one who has gone into the midst of bases of sorrow or of beings beset by sorrow does not grieve, like the female lay follower of the Malla general Bandhula; and like the novice Saṃkicca, the co-resident pupil of the General of the Teaching, in the midst of five hundred thieves.

"One shines in the midst of relatives" means one shines like the novice Adhimuttaka, the co-resident pupil of the Elder Saṃkicca, in the midst of a group of relatives. He was, it is said, the elder's nephew. Then the elder said to him - "Novice, you have become old enough. Go, having asked about your rains retreats, come back; I will give you full ordination." He, having said "Very well," having paid homage to the elder, taking his bowl and robe, having gone to his sister's village on the near side of the bandit forest, went for almsfood. His sister, having seen him, having paid homage, having caused him to sit down in the house, fed him. He, having finished his meal, asked about his rains retreats. She said: "I do not know; my mother knows." Then he, saying "You stay here; I shall go to my mother's presence," descended into the forest. A bandit man, having seen him from afar, reported to the bandits. The bandits, having commanded "A certain novice, it is said, has descended into the forest; go and bring him," some said "Let us kill him," some said "Let us release him." The novice thought - "I am a learner with work still to be done; having consulted with these, I shall make myself safe." Having addressed the chief of the bandits, he spoke these verses, saying "I will make a simile for you, friend" -

He, released by those bandits, going along, having seen his relatives too, did not report to them either. Then, when they arrived, the bandits seized and harassed them, and having struck the chest of his lamenting mother, the bandits said this -

Thus released by the thieves, having gone, they said to Adhimutta -

Those five hundred thieves too, having gained confidence, went forth in the presence of the novice Adhimutta. He, having taken them, having gone to the presence of his preceptor, first received full ordination himself, and afterwards, having made those five hundred his own pupils, gave them full ordination. They, established in the exhortation of the Elder Adhimutta, all attained the highest fruition, arahantship. Having taken this matter, the deity said "Having understood the Good Teaching of the virtuous, one shines in the midst of relatives."

"Sātata" means it says "constantly in happiness" or "they remain for a long time." "Sabbāsaṃ vo" means of all of you. "By way of exposition" means by reason. "Is freed from all suffering" means not only does one become better, and not only does one obtain wisdom, one does not grieve in the midst of sorrow, one shines in the midst of relatives, one is reborn in a good destination, one remains in happiness for a long time, but one is also freed from the entire suffering of the round of rebirths. The first.

2.

Commentary on the Maccharī Sutta

32. In the second, "through stinginess and through negligence" means by stinginess, which has the characteristic of concealing one's own achievements, and by negligence, which has the characteristic of separation from mindfulness. For a certain one does not give a gift through stinginess, thinking "If I give this, it will go to utter elimination; it will not be for me or for the members of my household." A certain one, due to being engaged in amusement and so on, does not even arouse the thought "a gift should be given." "Thus a gift is not given" - thus he spoke the reason by way of "thus this gift, which is a giver of fame, a giver of glory, a giver of success, a giver of happiness, is not given" and so on. "By one desiring merit" means by one wishing for merit distinguished as prior volition and so on. "A gift should be given by one who knows" - he says it should indeed be given by one who knows "there is fruit of giving."

"That very thing touches the fool" means hunger and thirst touch, pursue, and do not abandon that very fool in this world and the world beyond. "Therefore" means because that very thing touches him, therefore. "Having removed stinginess" means having removed the stain of stinginess. "One should give a gift, having overcome the stain" means having become one who has overcome the stain, having overcome that stain of stinginess, one should give a gift.

"They do not die among the dead" means they do not die among those dead through death by the habit of not giving. For just as a dead person does not rise up and make a sharing of even much food, drink, and so on that has been surrounded and placed around him, saying "let this be for this one, let this be for that one," so too one who has the habit of not giving - thus the possessions of the deceased and of one who has the habit of not giving are indeed equal. Therefore, those who have the habit of giving do not die among such dead ones - this is the meaning. "Like fellow travellers on a road, those who give from little" means just as travellers going together on a long wilderness road give to fellow travellers, having made a sharing of their little provisions, just so indeed those who go together through the beginningless wilderness of the round of rebirths, having made a sharing even of little gift-worthy things, give to their fellow travellers - they do not die among the dead.

"This is an eternal principle" means this is an ancient principle, or this is the principle of the wise who are eternal. "From little, some" means some, with little gift-worthy things. "Give" means they give. "Many with much do not give" means some, though endowed with much wealth, do not give. "Measured equal to a thousand" means measured together with a thousand, it becomes equal to a gift of a thousand.

"Hard to follow" means hard to follow after; the meaning is hard to fulfil. "Practises the Teaching" means practises the Teaching of the ten wholesome courses of action. "Even one who practises gleaning" means whoever practises gleaning by way of cleaning the threshing floor and so on, and beating the straw and so on. "Supporting a wife" means while supporting a wife. "Giving from little" means he practises the Teaching while giving, having made a sharing even of as little as a leaf of vegetables. "A hundred of thousands" means a hundred of persons counted as a thousand each; the meaning is a hundred thousand. "Who sacrifice a thousand" means a sacrifice for a thousand monks, or a sacrifice produced with a thousand coins - that too is a thousand-sacrifice. "That is present in them" means those who sacrifice a thousand, of those who sacrifice a thousand. By this, almsfood for either ten million monks or ten million coins has been shown. He said: those who give that much are not worth even a fraction of one such as that. This one who practises the Teaching even while practising gleaning, even while supporting a wife, even while giving from little - these who sacrifice a thousand are not worth even a fraction of one such as that. Whatever was given by that poor person, even as much as a single portion or even as much as a ticket meal, the gift of all of them is not worth a fraction of that gift. A fraction means a sixteenth part, or a hundredth part, or a thousandth part. Here, a hundredth part is taken. He said: whatever gift was given by him, when that is divided into a hundred parts, the gift of ten thousand million by the others is not worth even one portion of that.

Thus, while the Tathāgata was assessing the value of giving, a deity standing nearby thought - "Thus the Blessed One, having pushed aside a great gift with his foot, as if throwing it into hell like a hundred-jewel garment, lifts up this small gift, as if striking the disc of the moon - how indeed is this of greater fruit?" - for the purpose of knowing this, she addressed him in verse. Therein, "by what" means by what reason. "Exalted" means gone to greatness; this is a synonym for vast. "Of what is given righteously" means of the gift given righteously. Then the Blessed One, analysing and showing the gift to her, said beginning with "some give." Therein, "established in unrighteousness" means having become established in unrighteous bodily, verbal, and mental action. "Having cut off" means having beaten. "Having killed" means having slain. "Having caused sorrow" means having consigned others to sorrow. "With tearful faces" means mixed with tearful faces. For a gift given after making others weep is called a tearful-faced gift. "With punishment" means an offering given after threatening and striking with punishment is called "with punishment." "Thus" means I am not able, by virtue of being a perfectly Self-awakened One, to take a great gift and make it of little fruit, or a small gift and make it of great fruit. But this great gift, due to the impurity of its own origin, is thus of little fruit; the other, a small gift, due to the purity of its own origin, is thus of great fruit - showing this meaning, he said beginning with "thus." The second.

3.

Commentary on the Sādhu Sutta

33. In the third, "uttered an inspired utterance" means he made an utterance. For just as whatever oil a measure is not able to hold, having overflowed, flows away - that is called "the remainder." And whatever water a lake is not able to hold, having submerged it, flows away - that is called "a flood"; just so, whatever word born of joy the heart is not able to hold, having become excessive, not remaining within, comes forth outside - that is called "an inspired utterance." The meaning is that he sent forth such a word born of joy. "Giving with faith is also good" means a gift given even having believed in action and the fruit of action is good, charming, and excellent indeed. "They say" means they speak. But how are these two the same? For one who fears for his life is not able to fight, and one who fears loss is not able to give. For one who says "I will protect my life and I will fight" does not fight. But having given up attachment to life, only one who endeavours thinking "Let there be cutting off or death, I will seize this sovereignty" fights. One who says "I will protect my wealth and I will give a gift" does not give. But having given up attachment to wealth, only one who endeavours thinking "I will give a great gift" gives. Thus giving and battle are the same. And what is more? "Even few, being good, conquer many" means just as in battle even few heroic men conquer many cowardly men, so one endowed with faith and so on, giving even a little gift, crushes much stinginess and attains much result of giving. Thus too giving and battle are the same. Therefore he said -

And for the elucidation of this meaning, the story of the brahmin with a single cloth and the story of Aṅkura should be expanded.

"Of what is righteously acquired" means of wealth obtained righteously and justly, and of a person who has righteously acquired. Here, a person who has acquired the Teaching means a noble person who has attained the Teaching. Thus, the meaning is that when a gift of righteously acquired wealth is given to a noble person who has acquired the Teaching, that too is good. "Whoever, to one who has righteously acquired" - in this verse line too, the meaning is the same. "Obtained through industriousness and energy" means of wealth obtained through industriousness and through energy. "Vetaraṇī" - this is merely the heading of the teaching. But the meaning is having passed beyond Yama's Vetaraṇī, and also the Sañjīva, Kāḷasutta, and other hells, and all of the thirty-one great hells.

"Giving with discrimination" means a gift given having discriminated. Therein, there are two kinds of discrimination: discrimination of the offering and discrimination of those worthy of offerings. Among those, having removed inferior and low requisites, having discriminated the superior and excellent ones, giving those is called discrimination of the offering. Having set aside those who have failed in morality, or those worthy of offerings among the ninety-five heretical sects outside of here, giving to those gone forth in the Dispensation who are endowed with the qualities of morality and so on is called discrimination of those worthy of offerings. Thus, giving with discrimination is in two ways. "Praised by the Fortunate One" means praised by the Fortunate One. Therein, showing the discrimination of those worthy of offerings, he said beginning with "those who are worthy of offerings." "Like seeds sown" - but by this he spoke of the discrimination of the offering. For the superior and excellent gifts, having been discriminated and selected, are like unspoilt seeds.

"Self-control towards living beings is also good" means the state of being restrained towards living beings is also a good thing. This deity, having gone beyond the benefit of giving spoken of by the others, began to speak of the benefit of morality. "Without harming, lives" means living without injuring. "Through fear of others' censure" means through fear of reproach by another. "Fear" means fear of reproach. "But the state of the Teaching is better than giving" means the state of the Teaching reckoned as Nibbāna is indeed better than giving. "For in the past and in times even more remote, the peaceful" means in the past, in the time of the Buddha Kassapa and so on, and in times even more remote, in the time of the Buddha Koṇāgamana and so on; or all of these are called "the peaceful in the past and in times even more remote." The third.

4.

Commentary on the Nasanti Sutta

34. In the fourth, "desirable things" means desirable objects such as forms and so on. "To the state of no return, a person does not come from the realm of Death" means not coming to Nibbāna, which is reckoned as the state of no return, from the realm of Death, which is reckoned as the round of rebirths of the three planes. For beings do not come again to Nibbāna; therefore it is called "the state of no return." One who is bound to and heedless in sensual pleasures is indeed one who does not come to that; he is unable to attain that; therefore he spoke thus. "Born of desire" means born from the desire of craving. "Misery" means the suffering of the five aggregates. The second term is a synonym for that very thing. "By the removal of desire, misery is removed" means by the removal of craving, the five aggregates are removed. "By the removal of misery, suffering is removed" means by the removal of the five aggregates, the suffering of the round of rebirths is indeed removed. "Various things" means things that captivate the mind as objects. "Lust for thoughts" means lust for what has been thought about. Thus here, having rejected objective sensual pleasure, the defilement of sensuality is stated as sensual pleasure. But this meaning should be made clear by the Pasūra Sutta. For when the elder monk said "Lust for thoughts is a person's sensual pleasure," the wandering ascetic Pasūra -

He said. Then the elder monk said to him -

"But here the wise" means then the wise ones remove desire and lust regarding those objects. "Every mental fetter" means the tenfold mental fetter as well. "One who owns nothing" means one devoid of the possession of lust and so on. "Sufferings do not befall" means the sufferings of the round of rebirths do not fall upon him. "Thus said the Venerable Mogharāja" - having heard the verse "He has abandoned reckoning," the elder monk named Mogharāja, who was skilled in making connections, in that assembly, having thought "The meaning of this verse has not gone according to the sequence of connection," striving to bring it according to the sequence of connection, spoke thus. Therein, "here or beyond" means in this world or in the world beyond. "The highest among men, working for the welfare of people" - although all those who have eliminated the mental corruptions are indeed the highest among men and workers for the welfare of people, the elder monk said this with reference to the One of Ten Powers. "Those who venerate him are praiseworthy" - if gods and humans venerate him thus liberated, then those who venerate that Blessed One by body or by speech or by practising in accordance - are they praiseworthy or not praiseworthy? "Monk" - he addresses the Elder Mogharāja. "Having understood the Teaching" means having known the Teaching of the four truths. "Those too become ones who have gone beyond attachment" means those who venerate him by body or by speech or by practising in accordance. They, having understood the Teaching of the four truths, having abandoned sceptical doubt, become ones who have gone beyond attachment too, and become praiseworthy too. The fourth.

5.

Commentary on the Ujjhānasaññi Sutta

35. In the fifth, "intending on finding fault" (ujjhānasaññikā) - there is no separate heavenly world called "the world of those intending on finding fault"; but these deities came grumbling in dependence on the Tathāgata's use of the four requisites. It is said that this thought occurred to them: "The ascetic Gotama praises contentment alone as the limit for monks with rag-robes, morsels of alms-food, tree-root lodgings, and cattle-urine medicine, yet he himself wears fine robes such as cloth of silk and fine linen and so on, eats the highest food worthy of a king, lies on an excellent bed in a perfumed chamber resembling a heavenly mansion of the gods, uses medicines such as ghee and butter and so on, and during the day teaches the Teaching to the public; his words go one way, his actions another" - thus grumbling, they came. Therefore the name "intending on finding fault" was given to them by the elder monks who compiled the teachings.

"Being otherwise" (aññathā santaṃ) means existing in a different manner. "Having deceived" (nikaccā) means by fraud, by deception; the meaning is having cheated. "Like a cheat" (kitavasseva) - a cheat is called a fowler. For he, not being a bush himself, by concealing himself with branches, leaves, and so on, having displayed the appearance of a bush, kills peacocks, partridges, and other birds that approach, and maintains his wife. Thus, just as that cheat, having deceived by this deception, eats bird-meat, so too for the deceiver who, having concealed himself with a rag-robe, having deceived the public by cleverness in speech, goes about eating. "That is enjoyed by him through theft" (bhuttaṃ theyyena tassa taṃ) - the deity speaks with reference to the Blessed One, saying that all his use of the four requisites is called used through theft. "The wise fully understand" (parijānanti paṇḍitā) - the wise know whether this one is a doer or an innocent one. Thus those deities, imagining "We ourselves are the wise ones, even more than the Tathāgata," spoke thus.

Then the Blessed One spoke beginning with "Not by this" (nayidaṃ). Therein, "this practice which is firm" (yāyaṃ paṭipadā daḷhā) means this practice in accordance with the Teaching is firm and steady. By which practice the wise, the learned, through meditation on a single object and through meditation on the three characteristics - by these two meditative absorptions, meditators are freed from Māra's bondage; that practice cannot be entered upon or followed by mere speaking or by mere hearing - this is the meaning. "The wise indeed do not act thus" (na ve dhīrā pakubbantī) - the wise, the learned, having understood the way of the world, having known the rise and fall of the world of activities, and having understood the teaching of the four truths, quenched through the quenching of the mental defilements, having crossed over attachment in the world, they do not act thus; the meaning is "we do not speak of such things."

"Having alighted on the earth" (pathaviyaṃ patiṭṭhahitvā) - the meaning is: being ashamed, thinking "What was done by us was inappropriate; we, being innocent, addressed the innocent one with the accusation of being a doer," having established respect towards the Blessed One as towards the Great Brahmā, seeing the Blessed One as difficult to approach like a great mass of fire, having descended from the sky and having stood on the ground. "Transgression" (accaya) means offence. "Overcame us, venerable sir" (no, bhante, accāgamā) means it occurred having surpassed and overpowered us. "To be assailed" (āsādetabbaṃ) means to be affronted. It is said that those deities affronted the Blessed One in both ways - by body and by speech. By not paying homage to the Tathāgata and remaining stationed in the sky, they affronted him by body; by bringing forth the simile of a cheat and uttering various kinds of vulgar speech, they affronted him by speech. Therefore they said "we thought he was to be assailed." "May he accept" (paṭiggaṇhātu) means may he pardon. "For the sake of restraint in the future" (āyatiṃ saṃvarāya) means for the purpose of restraint in the future, for the purpose of not committing again such an offence and fault.

"Manifested a smile" (sitaṃ pātvākāsī) means showing the tips of his teeth, he displayed a delighted appearance. Why? It is said that those deities do not ask forgiveness sincerely, and they make the mundane public and the Tathāgata, the foremost person in the world with its gods, equal to one another. Then the Blessed One, thinking "When a further discussion has arisen, having explained the power of the Buddha, I shall afterwards pardon them," manifested a smile. "Even more exceedingly" (bhiyyoso mattāya) means to an exceeding measure. "Spoke this verse" (imaṃ gāthaṃ abhāsī) - imagining "He is angry with us," she spoke.

"Does not accept" means does not pardon, does not consent. "With anger within" means anger arisen internally. "Burdened with hate" means dwelling having taken up hate as weighty. "He binds enmity upon himself" means such a one, as if fastening a knot, binds and fixes that enmity upon himself; the meaning is he does not give it up. "If there were no transgression" means if there were no hasty action. "And if there were no wrongdoing here" means if there were no offence whatsoever. "By what would one here be wholesome" means if enmities were not appeased, for what reason would one be wholesome?

"For whom are there no transgressions" - in the verse, for whom is there no transgression? For whom is there no offence? Who does not fall into confusion? The meaning is: who is always called a wise person? It is said that the Blessed One's manifestation of a smile was for the purpose of having this verse spoken. Therefore, thinking "Now, having explained the power of the Buddha to the deities, I shall pardon," he spoke beginning with "For the Tathāgata, the Buddha." Therein, "of the Tathāgata" means of the Tathāgata for such reasons as "thus come" and so on. "Of the Buddha" means of the one who has thus obtained the name by way of the designation at the culmination of deliverance, for such reasons as the state of being a Buddha through awakening to the four truths and so on. "When those confessing a transgression" means what was said by you: "When those confessing a transgression, etc. he binds enmity upon himself" - that was well said; but I do not delight in that enmity, I do not wish for it - this is the meaning. "I accept your confession" means I pardon your offence. The fifth.

6.

Commentary on the Saddhā Sutta

36. In the sixth, "faith is a person's companion" means for a person going to the heavenly world, the human world, and Nibbāna, faith is a companion; it accomplishes the function of a friend. "If faithlessness does not remain" means if one does not remain in faithlessness. "Fame" means retinue. "Renown" means the speaking of praise. "Are his from that" means from that they are his. "Attachments do not befall" means the five attachments beginning with the attachment of lust do not befall. "Engage in negligence" means those who practise negligence, who produce it, they are said to engage in it. "Guards as the foremost wealth" means guards as one would guard the highest wealth such as pearls, gems, and precious substances. "Meditating" means meditating by meditation on the characteristics and by meditation on a single object. Therein, meditation on the characteristics means insight, path, and fruition. For insight meditates upon the three characteristics - thus it is meditation on the characteristics. The path accomplishes the function arrived at by insight - thus it is meditation on the characteristics. Fruition meditates upon the true characteristic, the truth of cessation - thus it is meditation on the characteristics. But the eight meditative attainments should be understood as meditation on a single object, because of meditating upon the circular meditation object. "The highest" means the happiness of arahantship is intended. The sixth.

7.

Commentary on the Samaya Sutta

37. In the seventh, "among the Sakyans" means: dependent on the inspired utterance "Capable indeed, good sirs, are the princes," the abode of the royal princes who obtained the name "Sakkā" - though a single province, is called "Sakkā" by conventional usage. In that Sakyan province. "In the Great Wood" means in a great forest that was naturally grown, not planted, connected as one with the Himalayas. "All of them Worthy Ones" means by those who had attained arahantship on the very day this discourse was spoken.

Herein this is the progressive discourse - For it is said that the Sākiyans and Koliyans, having had a single dam constructed across a river named Rohiṇī between the city of Kapilavatthu and the city of Koliya, cultivate their crops. Then, in the month of Jeṭṭhamūla, when the crops were withering, the labourers of the residents of both cities gathered together. There the residents of the city of Koliya said - "If this water is drawn off to both sides, it will not suffice for you nor for us. But our crop will be produced with just one watering. Give this water to us." The residents of Kapilavatthu said - "When you have filled your granaries and are standing by, we, having taken red gold, sapphires, and dark coins, with baskets and bags and so on in hand, will not be able to go about at your house doors. Our crop too will be produced with just one watering. Give this water to us." "We will not give it." "We too will not give it." Thus having escalated the talk, one stood up and gave a blow to another, and he too to yet another - thus having struck one another and having insulted the birth of the royal families, they escalated the dispute.

The Koliyan labourers say - "You roar having taken the Kapilavatthu-dwellers with you, who like dogs and jackals and so on lived together with their own sisters. What will their elephants and horses and shield-weapons do to us?" The Sākiyan labourers say - "You now roar having taken leprous children with you, who, helpless, without refuge, like animals, dwelt in jujube trees. What will their elephants and horses and shield-weapons do to us?" They went and told the ministers appointed to that work; the ministers told the royal families. Thereupon the Sākiyans - "We shall show our strength and power to those who lived together with their sisters" - went forth prepared for battle. The Koliyans too - "We shall show our strength and power to those who dwelt in jujube trees" - went forth prepared for battle.

The Blessed One too, at the very time towards the break of dawn, having risen from the attainment of great compassion, surveying the world, saw these going forth thus prepared for battle. Having seen - reflecting "If I go, will this dispute be appeased or not?" - "Having gone there, I shall relate three birth stories for the purpose of appeasing the dispute; thereupon the dispute will be appeased. Then, having related two birth stories for the purpose of illustrating unity, I shall teach the Attadaṇḍa Sutta. Having heard the teaching, the residents of both cities will give two hundred and fifty princes each; I shall give them the going forth; then there will be a great assembly" - he made this determination. Therefore, while these were going forth prepared for battle, without informing anyone, by himself taking his bowl and robes, having gone and folded his legs crosswise in the sky between the two armies, having emitted the six-coloured rays, he sat down.

The dwellers of Kapilavatthu, upon seeing the Blessed One, "The foremost of our kinsmen, the Teacher, has come. Surely our state of being in dispute has been seen by him," having thought, "But it is not possible for us to bring a weapon down upon another's body when the Blessed One has come. Let the dwellers of Koliya city strike us or bind us." Having thrown down their weapons, having paid homage to the Blessed One, they sat down. The dwellers of Koliya city too, having thought likewise, having thrown down their weapons, having paid homage to the Blessed One, sat down.

The Blessed One, though knowing, asked "Why have you come, great kings?" "Blessed One, not for sport at a ford, not for sport at a mountain, not for sport at a river, not for the purpose of seeing the hills, but having prepared for battle at this place, we have come." "In dependence on what is your dispute, great kings?" Water, venerable sir. "What is water worth, great kings?" "Little, venerable sir." "What is earth worth, great kings?" Priceless, venerable sir. "What are warriors worth?" "Warriors are priceless, venerable sir." "In dependence on water of little value, for what purpose would you destroy priceless warriors, great kings? There is no gratification in dispute; through dispute, great kings, having made enmity without cause, a certain tree deity, having formed a grudge against a black lion, has not reached even this entire cosmic cycle," having said this, he related the Phandana Jātaka. Then "One should not be dependent on others, great kings. For having been dependent on others, through the tale of a single hare, the herds of quadrupeds in the Himalayas extending three thousand yojanas plunged into the great ocean. Therefore one should not be dependent on others," having said this, he related the Pathavīundriya Jātaka. Then "Sometimes, great kings, even the weak sees a fault and an opening of the strong; sometimes the strong of the weak. For even the Indian quail, a little bird, killed a noble elephant," he related the Laṭukikā Jātaka. Thus, having related three Jātakas for the purpose of appeasing the dispute, he related two Jātakas for the purpose of illustrating unity. How? Having said "For those who are united, great kings, no one is able to see an opening," he related the Rukkhadhamma Jātaka. Then "No one was able to show a flaw of those who were united, great kings. But when they quarrelled with one another, then the hunter's son, having deprived them of life, took them and went - there is no gratification in contention," having said this, he related the Vaṭṭaka Jātaka. Thus, having related these five Jātakas, at the conclusion he related the Attadaṇḍa Sutta.

The kings, pleased - "If the Teacher had not come, we would have killed each other with our own hands and set flowing a river of blood. We would not have seen our sons and brothers at the house-gate; there would have been no one even to carry a message and counter-message for us. In dependence on the Teacher, our lives were obtained. If, however, the Teacher had dwelt in a household, the kingship over the four great continents with their surrounding two thousand islands would have come into his possession, and he would have had more than a thousand sons; from that he would have gone about with a retinue of warriors alone. But he, having abandoned that success and having gone forth, attained the highest enlightenment. Let him now too go about with a retinue of warriors indeed" - the inhabitants of both cities gave two hundred and fifty young men each. The Blessed One too, having given them the going forth, went to the Great Wood. For those who had gone forth not by their own preference but through the influence of respect and reverence, discontent arose. Their former wives too, to them - having said "Let the young masters be dissatisfied; the household life does not endure" and so on, sent messages. And they became even more dissatisfied.

The Blessed One, reflecting, having known their state of discontent - "These monks, while dwelling together with a Buddha such as myself, are dissatisfied; come, let me describe to them the beauty of Kuṇāla Lake and, having led them there, dispel their discontent" - he described the beauty of Kuṇāla Lake. They wished to see it. Do you wish to see Kuṇāla Lake, monks? Yes, Blessed One. If so, come, let us go. Blessed One, how shall we go to a place that is the destination of those possessing supernormal power? You wish to go; I shall take you by my own power and go. Very well, venerable sir. The Blessed One, having taken five hundred monks, having flown up into the sky and having alighted at Kuṇāla Lake, said to those monks - "Monks, in this Kuṇāla Lake, the names of whatever fish you do not know, ask me."

They asked. The Blessed One spoke on each and every question asked. Not only of fish, but having had them ask the names of trees in that jungle thicket, and of bipeds, quadrupeds, and birds at the foot of the mountain, he spoke about them. Then the Kuṇāla bird-king, seated on a stick gripped by two birds biting it with their beaks, comes surrounded by a flock of birds in front, behind, and on both sides. The monks, having seen him - "This one, venerable sir, must be the king of these birds; these are his retinue" - so we think. Just so, monks, this too is indeed my lineage, my tradition. For now, venerable sir, we see these birds. But as to what the Blessed One said "This too is indeed my lineage, my tradition," we wish to hear that. Do you wish to hear, monks? Yes, Blessed One. If so, listen - and having adorned it with three hundred verses, while relating the Kuṇāla Jātaka, he dispelled their discontent. At the conclusion of the teaching, all became established in the fruition of stream-entry, and through the path itself supernormal power too came to them. The Blessed One, thinking "Let this much suffice for now for those monks," having flown up into the sky, went to the Great Wood itself. Those monks too, at the time of going, having gone by the power of the One of Ten Powers, at the time of returning, by their own power, having surrounded the Blessed One, descended into the Great Wood.

The Blessed One, having sat down on the prepared seat, having addressed those monks - "Come, monks, sit down. I shall teach you a meditation subject for your mental defilements to be killed by the upper triad of paths" - he taught the meditation subject. The monks thought - "The Blessed One, having known our state of discontent, having led us to Kuṇāla Lake, dispelled our discontent; there, to us who had attained the fruition of stream-entry, he has now here given a meditation subject for the three paths. It is not fitting for us to pass the time merely thinking 'We are stream-enterers'; it is fitting for us to become true men among men" - they, having paid homage at the feet of the One of Ten Powers, having risen, having shaken out their sitting cloths, sat down separately at the roots of trees on cliff-overhangs.

The Blessed One thought - "These monks are by nature ones who have not abandoned their meditation subject; and for a monk who has obtained the method, there is no cause for weariness. Going along, going along, having developed insight, having attained arahantship, thinking 'We shall report the quality penetrated by each of us,' they will come to my presence. When these have come, the deities of the ten-thousand world-systems will assemble in a single world-system; there will be a great assembly; it is fitting for me to sit in a secluded place." Then, having prepared the Buddha-seat in a secluded place, he sat down.

The elder who had taken the meditation subject and gone at the very first attained arahantship together with the analytical knowledges. Then another, then another - all five hundred bloomed like lotuses in a lotus pond. The monk who had attained arahantship at the very first, thinking "I shall report to the Blessed One," having unfolded his cross-legged posture, having shaken out his sitting cloth, having risen, faced towards the One of Ten Powers. Thus another and yet another - all five hundred came in succession, like those entering a dining hall. The one who came first, having paid homage, having prepared his sitting cloth, having sat down to one side, wishing to report the quality he had penetrated, thinking "Is there indeed anyone else? There is not" - having turned back, looking along the path by which he had come, he saw yet another, and saw yet another - thus all of them, having come and sat down to one side, this one, being ashamed before that one, did not speak; this one, being ashamed before that one, did not speak. It is said that for those who have eliminated the mental corruptions there are two dispositions - The thought arises: "Oh, may the world with its gods quickly penetrate the quality penetrated by me!" But regarding the state of having penetrated, like a man who has found a treasure, they do not wish to report it to another.

Now, just as that noble assembly had settled down, like a great disc of a mirror made of silver raised up in the eastern direction, for the purpose of seeing the loveliness of the world adorned by the arising of a Buddha, free from these impurities - clouds, frost, smoke, dust, and Rāhu - from the eastern enclosure of Yugandhara, the full moon disc, resplendent as a silver wheel revolving held by the rim, having risen up, proceeded along the path of the wind. Thus at such a moment, at such a time, at such an instant, the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of them Worthy Ones.

Therein, the Blessed One too was born in the lineage of Mahāsammata, and those five hundred monks too were born in the clan of Mahāsammata. The Blessed One too was born in a warrior womb, and they too were born in warrior wombs. The Blessed One too had gone forth from royalty, and they too had gone forth from royalty. The Blessed One too, having abandoned the white parasol, having relinquished the wheel-turning sovereignty that was in his hands, went forth; and they too, having abandoned the white parasols, having relinquished the kingdoms that were in their hands, went forth. Thus the Blessed One, in a pure place, in a pure portion of the night, himself pure, with a pure retinue, without lust, with a retinue without lust, without hate, with a retinue without hate, without delusion, with a retinue without delusion, free from craving, with a retinue free from craving, free from defilement, with a retinue free from defilement, peaceful, with a peaceful retinue, tamed, with a tamed retinue, liberated, with a liberated retinue, shone exceedingly. This is called the ground for praise; as much as one is able, that much should be said. Thus with reference to these monks it was said, "About five hundred monks, all of them Worthy Ones."

"Mostly" means the greater number had gathered together; the slow ones had not gathered together - the unconscious deities, the immaterial-sphere deities, and the deities who had attained meditative attainment. Herein, this is the order of the gathering - It is said that the deities in the vicinity of the Great Wood stirred, "Come, friends! Seeing the Buddha is indeed very helpful, hearing the Teaching is very helpful, seeing the Community of monks is very helpful. Come, let us come!" Making a great sound, having come and having paid homage to the Blessed One and to those who had attained arahantship at that very moment, the ones who had eliminated the mental corruptions, they stood to one side. By this very method, having heard the sound of those and those deities, at intervals of half a league, a league, half a yojana, a yojana, and so on, in the Himalayas extending three thousand yojanas, in three times sixty-three thousand cities, in ninety-nine hundred thousand market towns, in ninety-six ten million hundred thousand ports, in fifty-six jewel mines - thus in the whole of Jambudīpa, in Pubbavideha, in Aparagoyāna, in Uttarakuru, in the two thousand minor islands - thus in the entire world-circle, then in the second and third world-circles - thus it should be understood that deities gathered together in the ten-thousand world-circles. For the ten-thousand world-circles are here intended as "ten world systems." Therefore it was said - "And deities from ten world systems had for the most part gathered together."

With the deities thus gathered together, the entire interior of the world-circle up to the Brahmā world was full, like needles placed continuously in a needle case. Therein, the height of the Brahmā world should be understood thus - It is said that a stone equal in size to the seven-storeyed pinnacle building of the Brazen Palace, standing in the Brahmā world and thrown downwards, would reach the earth in four months. In such a great space, just as flowers thrown from below or smoke cannot go upwards, or mustard seeds thrown from above cannot descend below, finding no gap - so continuously were the deities. Just as the sitting place of a wheel-turning monarch is unconfined, and influential warriors who come one after another obtain space indeed, but further and further away it is exceedingly confined. Just so the sitting place of the Blessed One was unconfined, and influential gods and brahmā gods who came one after another obtained space indeed. Moreover, in the region very near to the Blessed One, in a spot the size of the pricking of a hair-tip, ten or even twenty deities, having created subtle individual existences, stood. At the very furthest, sixty by sixty deities stood.

"Belonging to the Pure Abodes" means of those dwelling in the Pure Abodes. The Pure Abodes are the five Brahmā worlds, the residences of the pure ones, the non-returners who have eliminated the mental corruptions. "This occurred to him" - why did it occur? It is said that those brahmā gods, having entered into meditative attainment and having emerged at the determined time, looking at the Brahmā abode, saw it empty, like a dining hall after the meal. Then, reflecting "Where have the brahmā gods gone?" having known of the great gathering - "This gathering is great, we have been left behind, and for those left behind space is difficult to obtain; therefore, going, let us not be empty-handed but having each composed a verse, let us go. By that we shall make known our arrival at the great gathering, and we shall speak praise of the One of Ten Powers." Thus, because they reflected after having emerged from the attainment, this occurred to them.

"Appeared before the Blessed One" - in the Pāḷi it is stated as though they descended right at the place facing the Blessed One's presence, but the meaning here should not be understood thus. Rather, while still standing in the Brahma world, having prepared their verses, one descended at the eastern rim of the world-system, one at the southern rim of the world-system, one at the western rim of the world-system, and one descended at the northern rim of the world-system. Then the Brahmā who had descended at the eastern rim of the world-system, having entered upon the blue kasiṇa, having emitted blue rays, as if putting on a jewelled armour for the deities of the ten-thousand world-systems, having made known his own arrival - the Buddha's path, indeed, cannot be crossed over by anyone; therefore, having come along the great Buddha's path itself, having paid respect to the Blessed One, he stood to one side. Standing to one side, he spoke the verse composed by himself.

The Brahmā who had descended at the southern rim of the world-system, having entered upon the yellow kasiṇa, having emitted golden radiance, as if wrapping the deities of the ten-thousand world-systems in a golden cloth, having made known his own arrival, did likewise. The Brahmā who had descended at the western rim of the world-system, having entered upon the red kasiṇa, having emitted red rays, as if encircling the deities of the ten-thousand world-systems with an excellent red woollen blanket, having made known his own arrival, did likewise. The Brahmā who had descended at the northern rim of the world-system, having entered upon the white kasiṇa, having emitted white rays, as if wrapping the deities of the ten-thousand world-systems in a jasmine-flower cloth, having made known his own arrival, did likewise.

But in the Pāḷi, "appeared before the Blessed One." "Then those deities, having paid respect to the Blessed One, stood to one side" - thus the appearing before and the state of having paid respect and standing to one side are stated as if at one moment, but that occurred in this sequence; however, it was shown combining them together. But the speaking of the verses was stated in the Pāḷi too separately indeed.

Therein, "great assembly" means a great multitude. "Pavana" is called a jungle thicket. By both, the Blessed One said: "Today in this jungle thicket there is a great multitude, an assemblage." Then, to show those for whom that assemblage was, he said "groups of gods have come together." Therein, "groups of gods" means hosts of gods. "We have come to this Teaching assembly" - having seen the groups of gods thus assembled, we too have come to this Teaching gathering. Why? "To see the unconquered Community" - unconquered by anyone, having crushed the three Māras this very day, victorious in battle - we have come for the purpose of seeing this unconquered Community; this is the meaning. That Brahmā, however, having spoken this verse, having paid respect to the Blessed One, stood at the eastern rim of the world-system itself.

Then the second, having come in the manner already stated, spoke. Therein, "there the monks" means the monks at that place of assemblage. "Concentrated" means they applied themselves with concentration. "They made their own minds straight" means they all removed from their minds the states of crookedness, distortion, and dishonesty, and made them straight. "Like a charioteer having taken the reins" means just as a charioteer, when the Sindh horses are going evenly, with goad laid down, having taken all the reins, stands neither urging nor restraining, so all these five hundred monks, endowed with six-factored equanimity, with guarded doors, guard their faculties, the wise ones; we have come here to see these, Blessed One. He too, having gone, stood at his original place.

Then the third, having come in the manner already stated, spoke. Therein, "having cut the stake" means having cut the stake of lust, hate, and delusion. "The bar" means the bar of lust, hate, and delusion itself. "The gate-post" means the gate-post of lust, hate, and delusion itself. "Having uprooted, without longing" means these monks, being without longing due to the absence of the longing of craving, having uprooted, having abolished the gate-post, wander on an unobstructed journey in the four directions. "Pure" means free from mental impurities. "Spotless" means stainless. This is a synonym for that very thing. "By the one with vision" means by the one endowed with vision through five eyes. "Well tamed" means tamed through the eye too, tamed through the ear too, through the nose too, through the tongue too, through the body too, through the mind too. "Young elephants" means young elephants. Herein this is the meaning of the word - They do not go by desire and so on, thus they are nāgas; they do not return to the mental defilements abandoned by each respective path, thus they are nāgas; they do not commit offences of various kinds, thus they are nāgas. This is the summary here; the detail, however, should be understood by the method stated in the Mahāniddesa.

Furthermore -

Thus the meaning here should be understood. "Young elephants" means young ones who are elephants; the meaning is they have attained the achievement of the state of young elephants. We have come to see these young elephants of such kind, tamed by the unsurpassed trainer, Blessed One. He too, having gone, stood at his original place.

Then the fourth, having come in the manner already stated, spoke. Therein, "gatāse" means gone by means of going for refuge free from doubt. He too, having gone, stood at his original place. The seventh.

8.

Commentary on the Sakalikā Sutta

38. In the eighth, "at Maddakucchi" means in the park so named. For when Ajātasattu was in the womb, his mother - "This embryo gone into my womb will be an enemy of the king. What is the use of this to me?" She had the womb pressed for the purpose of abortion. Therefore it came to be reckoned as "Maddakucchī." But because it was given for the purpose of a fearless dwelling for deer, it is called a deer-park.

"Now at that time" - here this is the progressive discourse - For Devadatta, in dependence on Ajātasattu, even after having employed archers and the elephant Dhanapālaka, being unable to cause an obstacle to the life of the Tathāgata, thinking "I shall kill him with my own hand," having ascended Vulture's Peak mountain, having lifted up a great stone the size of a pinnacle building, hurled it thinking "Let the ascetic Gotama be crushed to bits." He was of great strength, it is said, and bore the strength of five elephants. But it is impossible that there should be an obstacle to the life of Buddhas through attack by others; therefore, as that stone was coming towards the body of the Tathāgata, another stone, having risen up in the sky, received it. By the blow of the two stones, a great splinter of the rock, having risen up, struck the edge of the back of the Blessed One's foot; the foot was as if struck by a great axe, and appeared as if smeared with lac-colouring due to the blood that had welled up. The Blessed One, having looked up, said this to Devadatta - "Much demerit has been produced by you, foolish man, in that you, with a corrupted mind, with a murderous mind, drew blood from the Tathāgata." From then on, discomfort arose for the Blessed One. The monks thought - "This dwelling is barren and uneven, and without space for the many warriors and others as well as those gone forth." They, having taken the Tathāgata on a bed-palanquin, led him to Maddakucchi. Therefore it was said - "Now at that time the Blessed One's foot had been cut by a splinter."

"Severe" means powerful. "Su" is merely a particle. "Painful" is the rejection of pleasure. "Sharp" means intense. "Severe" means harsh. "Bitter" means piercing. "Disagreeable" means unpleasant. The mind does not reach towards them, they do not satisfy the mind, do not increase it - thus "displeasing." "Mindful and fully aware" means having become endowed with the mindfulness and full awareness of enduring feelings. "Without being distressed" means not being oppressed, not coming under the control of feelings by tossing and turning while lying down.

"Lion's posture" - here there are four sleeping places: the sleeping place of one who enjoys sensual pleasures, the sleeping place of ghosts, the lion's sleeping place, and the Tathāgata's sleeping place. Therein, "Mostly, monks, beings who enjoy sensual pleasures sleep on their left side" - this is the sleeping place of one who enjoys sensual pleasures. For among them, mostly there are none who sleep on their right side. "Mostly, monks, ghosts sleep lying on their backs" - this is the sleeping place of ghosts. For because of having little flesh and blood, entangled with a mass of bones, they are unable to sleep on one side; they sleep only on their backs. "Mostly, monks, the lion, the king of beasts, having inserted the tail between the thighs, sleeps on his right side" - this is the lion's sleeping place. For because of the abundance of energy, the lion, the king of beasts, having placed the two front paws in one place, the hind paws in one place, having inserted the tail between the thighs, having observed the position of the front paws, hind paws, and tail, having placed the head on top of the two front paws, sleeps. Even having slept during the day, when awakening he awakens without being startled, but having raised his head, he observes the position of the front paws and so on. If anything has shifted from its position, "This is not suitable for your birth, nor suitable for your valour," becoming displeased, he sleeps right there and does not depart for his food resort. But when they have remained without shifting, "This is suitable for your birth and valour," full of mirth, having risen, having stretched with a lion's stretch, having shaken off the mass of his mane, having roared the lion's roar three times, he departs for his food resort. The sleeping place of the fourth meditative absorption, however, is called "the Tathāgata's sleeping place." Among those, here the lion's sleeping place has come. For this is called the highest sleeping place because it is a posture abundant in energy.

"Foot upon foot" means the left foot upon the right foot. "Overlapping" means placing over, having placed slightly beyond. For when ankle rubs against ankle, or knee against knee, feeling arises repeatedly, the mind does not become fully focused, and the sleeping place is uncomfortable. When placed beyond so that they do not rub together, feeling does not arise, the mind becomes fully focused, and the sleeping place is comfortable. Therefore he lay down thus. "Mindful and fully aware" means endowed with mindfulness and full awareness that discerns the lying down posture. But here "perception of rising" is not stated, for that was the Tathāgata's sleeping place during illness.

"Seven hundred" - in this discourse, all those deities came to the place of the sleeping place during illness. "Uttered an inspired utterance" - for those who had come to the sleeping place during illness, there should have been displeasure. But having seen the Tathāgata's endurance of feelings, "Oh, the great majesty of the Buddhas! While such feelings are occurring, there is not even the slightest alteration; lying down with an unmoving body like a golden figure adorned and placed on a royal couch, now his complexion shines even more, his face is beautiful like a full moon endowed with radiance, and like a lotus just bloomed; even on his body, the basis of beauty now becomes bright like well-polished gold" - thus an inspired utterance arose.

"An elephant indeed, friend" - here "friend" is a form of address in accordance with the Teaching. He is an elephant in the meaning of being powerful. "With elephant-like nature" means by the state of being an elephant. In "A lion indeed" and so on, he is a lion in the meaning of being unafraid. He is a thoroughbred in the meaning of experienced familiarity, or by knowing what is a reason and what is not a reason. He is a leading bull in the meaning of being unmatched. For the chief of a hundred cattle is called a bull (usabha), the chief of a thousand cattle is called a great bull (vasabha), and the chief of a hundred thousand cattle is called a leading bull (nisabha). But the Blessed One acknowledges a distinguished position in the meaning of being unmatched. It is in that very meaning that here he is called "a leading bull." He is a beast of burden in the meaning of bearing the yoke. He is tamed in the meaning of being free from poison.

"See" is an unspecified command. "Concentration" means the concentration of the fruition of arahantship. "Well liberated" means well liberated by fruition-liberation. But a mind accompanied by lust is called bent forward, and one accompanied by hate is bent backward. By the rejection of both of those, he said "neither bent forward nor bent backward." "Nor restrained and checked by forceful suppression" means not one whose conduct is restrained by having suppressed the mental defilements through exertion, with effort; but because the mental defilements have been cut off, the conduct is concentrated by fruition-concentration - this is the meaning. "Should be overcome" means should be vexed, should be struck against. "Blindness" means not knowing. For one who is unknowing, like a blind fool, would offend against such a Teacher - thus they speak, striking at Devadatta.

"Masters of the five Vedas" means bearers of the Vedas with the histories as a fifth. "A hundred evenly" means a hundred years. "Austere ascetic" means having become those dependent on austere asceticism. "Practising" means those who practise. "Not rightly liberated" means even if such brahmins practise for a hundred years, their mind is not rightly liberated. "Of inferior nature, they do not go to the far shore" means those of inferior intrinsic nature, they do not go to Nibbāna. "Hīnattharūpā" is also a reading; the meaning is those of inferior purpose by nature, those who have declined in purpose. "Afflicted by craving" means overpowered by craving. "Bound by ascetic practices and morality" means bound by ascetic practices such as the goat-practice, the dog-practice, and so on, and by morality of just such a kind. "Rough austerity" means the austerity of the five-fire self-mortification, lying on thorns, and so on. Now that deity, speaking of the nature of the Dispensation as leading to liberation, said beginning with "for one who desires conceit." That is of the meaning already stated. The eighth.

9.

Commentary on the First Pajjunna's Daughter Sutta

39. In the ninth, "the daughter of Pajjunna" means the daughter of the rain-cloud god-king named Pajjunna, belonging to the Cātumahārājika realm. "I pay homage" means "Blessed One, I pay homage at your feet." "By the one with vision" means by the Tathāgata endowed with vision through five eyes. "The Teaching understood" - she says: "This was previously only heard by me in the presence of others." "Now I myself" means she herself now. "I know as a witness" means I know directly, face to face, through the power of penetration. "Disparaging" means censuring thus: "It has inferior syllables, terms, and phrasing" or "It is not leading to liberation." "Roruva" - there are two Roruvas: the Smoke Roruva and the Flame Roruva. Therein, the Smoke Roruva is separate, but "Flame Roruva" is indeed a name for the Avīci great hell. For there, beings, while burning and burning in the fire, cry out cries again and again; therefore it is called "Roruva." "Terrible" means cruel. "Endowed with patience and peace" means endowed with the acceptance of grasping - having found it agreeable, having made it acceptable - and with the peace of lust and so on. The ninth.

10.

Commentary on the Second Discourse on Pajjunna's Daughter

40. In the tenth, "and the Teaching" - by the word "and" the Community as well; thus she says "having come here paying homage to the three jewels." "Full of meaning" means full of meaning. "Though I could in many ways that" means whatever Teaching she spoke, that Teaching I could analyse in many ways. "Such is the Teaching" - it shows that such indeed is this Teaching of the Blessed One, one standing in that way, one of that kind, fit to be analysed in many methods of exposition. "I shall speak" means I shall tell. "As far as I have learnt it by mind" means as much as has been learnt thoroughly by me by mind, its meaning, without speaking for the whole day, like one squeezing a honeycomb, I shall tell in brief in just a moment. The remainder is clear in itself. The tenth.

The Satullapa Group Chapter is fourth.

5.

The Chapter on Being Ablaze

1.

Commentary on the Discourse on Being Ablaze

41. In the first discourse of the Āditta Chapter, "with ageing and death" - this is the heading of the teaching, but the world is indeed burning with the eleven fires beginning with lust and so on. "By giving" means by the volition of giving. "What is given is well removed" means through the volitions of meritorious giving, it belongs to the donor alone, like goods removed by the owner of a house; therefore this was said. "Thieves take it" means thieves also take wealth that is not given, kings also take it, fire also burns it, and even in the place where it is stored it perishes. "In the end" means by death. "The body together with possessions" means the body itself and also the wealth not destroyed by the influence of thieves and so on. "Goes to the heavenly state" means one is reborn in heaven, like the great King Vessantara and others. The first.

2.

Commentary on the Discourse on What Giving

42. In the second, "a giver of food" - because even one who is very strong, without eating two or three meals, is unable to rise, but having eaten, even one who was weak, having become endowed with strength, therefore he said "a giver of food is a giver of strength." "A giver of cloth" - because even one who is handsome, if poorly clothed or unclothed, is ugly, despised, unsightly, but covered with cloth he shines like a young god, therefore he said "a giver of cloth is a giver of beauty." "A giver of a vehicle" means a donor of elephant vehicles and so on. But among those -

Therefore, a donor of umbrellas, sandals, walking sticks, staffs, beds and chairs, and whoever cleans a road, makes a ladder, makes a bridge, prepares a boat - all of them too are givers of a vehicle. "Is a giver of happiness" - because a vehicle is conducive to happiness, one is called a giver of happiness. "A giver of vision" - because in darkness even those with eyes cannot see forms, a giver of a lamp is called a giver of vision; like the Elder Anuruddha, one also obtains the accomplishment of the divine eye.

"Is a giver of all" means he is a donor of all, beginning with strength and so on. Even for one who has walked for almsfood in two or three villages and not having obtained anything, having come back, having bathed in a cool pond, having entered the dwelling, having lain down on a bed for a moment, having risen and sat down - it is as if strength has been brought and placed in the body. And for one wandering outside, the basis of beauty in the body is scorched by wind and sun; but for one who has entered the dwelling, shut the door, and lain down for a moment, the dissimilar continuity is appeased, the similar continuity enters, and it is as if the basis of beauty has been brought and placed. For one wandering outside, a thorn pierces the foot, a stump strikes, danger from serpents and so on and fear of thieves arises; for one who has entered the dwelling, shut the door, and lain down, all those dangers do not exist; for one reciting the Teaching, the happiness of joy in the Teaching arises; for one attending to the meditation subject, the happiness of peace arises. Likewise, for one wandering outside, sweat is released, the eyes tremble, and at the moment of entering the lodging, it is as if one has descended into a well - beds, chairs and so on are not visible. But for one who has sat down for a moment, it is as if the clarity of the eyes has been brought and placed; door panels, windows, beds, chairs and so on become visible. Therefore it was said - "And he is a giver of all, who gives a dwelling."

"And he is a giver of the Deathless" - like one filling a bowl with sumptuous food, he gives what is called the gift of deathlessness. "Who instructs in the Teaching" means whoever instructs in the Teaching, explains the commentary, teaches the Pāḷi text, answers questions that are asked, describes the meditation subject, gives the hearing of the Teaching - all of this is called instructing in the Teaching. And it should be understood that among all gifts, this gift of the Teaching alone is the highest. And this too was said -

3.

Commentary on the Discourse on Food

43. In the third, "delight in" means they desire. "Follows" means approaches, follows behind like the householder Citta, the Elder Sīvali, and others. "Therefore" - because in this world and in the world beyond it follows only the giver of food, therefore. The remainder is clear in itself. The third.

4.

Commentary on the Discourse on One Root

44. In the fourth, "one-rooted" means ignorance is the root of craving, and craving is the root of ignorance. But here craving is intended. It revolves with the two views of eternalism and annihilationism, thus "with two whirlpools." And it has three stains by the three stains beginning with lust, thus "three stains." Therein, delusion is its stain by way of conascence, while lust and hate are by way of decisive support. But the five types of sensual pleasure are its grounds for spreading; it spreads among them, thus "five spreadings." And it is an ocean in the sense of being impossible to fill. But it revolves and turns around in the twelve internal and external sense bases, thus "with twelve whirlpools." But it is called an abyss in the sense of having no support. "One-rooted" etc. "the abyss" - the sage crossed over, went beyond, transcended - this is the meaning. The fourth.

5.

Commentary on the Discourse on the Superior

45. In the fifth, "of superior name" means a name without deficiency, because of being endowed with all virtues; the meaning is "a complete name." "Seer of subtle meaning": the Blessed One sees smooth and subtle meanings such as the differences among the aggregates and so on - thus he is a seer of subtle meaning. "Bestower of wisdom" means a donor of wisdom by way of teaching the practice for the attainment of inferential wisdom. "Non-attached to the abode of sensual pleasures" means not stuck to the abode of the five types of sensual pleasure. "Walking": the Blessed One went by the noble path at the great seat of enlightenment itself; he does not go now, but this was said with reference to the past. "The great sage" means one who seeks and searches for great things such as the aggregates of morality and so on. The fifth.

6.

Commentary on the Discourse on the Nymph

46. In the sixth, "resounding with groups of nymphs": it is said that this young god, having gone forth in the Teacher's instruction, while fulfilling the duty practice, having celebrated the invitation ceremony at the five-year period, having made the two matrices familiar, having learnt valid and invalid action, having taken up a meditation subject agreeable to his own mind, being of frugal habits, having entered the forest, was one for whom the middle watch of the night was permitted by the Blessed One as the portion for sleeping. Even when that time arrived, thinking "I fear negligence," having put aside the small bed, by night and by day, fasting, he attended in mind only to the meditation subject.

Then cutting pains arose within him and overpowered his life. He died while still in the struggle. For whatever monk dies while walking up and down on the walking path, or standing leaning against a support post, or seated at the end of the walking path having placed his robe on his head, or lying down, or teaching the Teaching on a decorated Teaching-seat in the midst of the assembly - every such one is called one who dies in the struggle. Thus this one, having died on the walking path, through the weakness of his decisive support, not having attained the elimination of mental corruptions, took conception in the Tāvatiṃsa realm at the door of a great mansion as if having slept and awakened. At that very moment, an individual existence measuring three leagues arose for him, like a golden archway.

Inside the mansion, about a thousand nymphs, having seen him, thinking "The owner of the mansion, the young god, has come; let us delight him," having taken up musical instruments, surrounded him. The young god did not yet know his state of having passed away; still perceiving himself as one gone forth, having looked at the nymphs, having seen a woman who had come on a monastery tour, he felt shame. Like a wearer of rag-robes, arranging on one shoulder the thick fine cloth placed upon him, having covered his shoulder, having withdrawn his faculties, he stood with face cast down. By his bodily gesture alone, those deities, having known "this is an ascetic young god," spoke thus - "Noble sir, young god, this is called the heavenly world; it is not an occasion for performing the duties of an ascetic; it is an occasion for experiencing success." He stood just as before. The deities, thinking "this one does not yet discern," took up their musical instruments. Even so, he stood without looking at all.

Then they placed a full-length mirror in front of him. He, having seen his reflection, having known his state of having passed away, was remorseful about the success, thinking "The ascetic duty was not performed by me having aspired to this state; it was performed having aspired to the highest good, arahantship" - like a wrestler who, having reasoned "I shall obtain a golden cloth," descended into the arena and received a fistful of radishes. He having thought "This heavenly success is easily obtained; the manifestation of Buddhas is rare," without even entering the mansion, with morality unbroken, surrounded by a host of nymphs, having come to the presence of the One of Ten Powers, having paid respect, standing to one side, spoke this verse.

Therein, "resounding with groups of nymphs" means resounded by the group of nymphs with sounds of singing and music. "Frequented by groups of sprites" means he speaks of that very group of nymphs, making them a group of sprites. "Forest" means he speaks with reference to the Nandana grove. For this one, through his mind being fixed in the natural order, through his own sense of gravity, does not approve of calling the assembly of gods "an assembly of gods." He says "a group of sprites." And instead of calling the Nandana grove "Nandana," he says "Delusion." "How will there be progress" means how will there be departure, how will there be transcendence; he says "Blessed One, tell me the insight that is the proximate cause of my arahantship."

Then the Blessed One thought "This young god is indeed exceedingly given to detachment; what indeed is this?" Reflecting, having known his state of having gone forth in his own Dispensation - he thought "This one, having died through excessively strenuous energy, was reborn in the heavenly world; even today his individual existence has come from the walking path itself with morality unbroken." And Buddhas, just as a painter applies wall preparation for a pupil who is a beginner, who has not formed a resolution, who has not done the preliminary work - first declare the preliminary practice, saying "First purify your morality, develop concentration, straighten the wisdom of the ownership of one's actions"; but for a doer who is constantly engaged and devoted, they declare only the smooth and subtle emptiness-insight that is the proximate cause of the path of arahantship. And this young god was a doer with morality unbroken; only the supramundane path had not yet come for him - therefore, declaring the emptiness-insight, he said beginning with "Straight by name."

Therein, "straight" means the eightfold path is named "straight" because of the absence of crookedness of body and so on. "That direction is named 'Fearless'" - he said this with reference to Nibbāna. For in that there is no fear whatsoever, or for one who has attained it there is no fear - thus "that direction is named 'Fearless'" was said. "The chariot is non-creaking" - the eightfold path itself is intended. For just as an ordinary chariot creaks and cries aloud when the axle is ungreased or when excess people have mounted it, the noble path is not thus. For even when eighty-four thousand living beings mount it all at once, it does not creak and does not cry aloud. Therefore it is called "non-creaking." "Fitted with wheels of the Teaching" means fitted with the wheels of the Teaching, reckoned as bodily and mental energy.

"Shame" - here, by the mention of shame, moral fear too is included. "Its leaning board" means just as an external chariot has a wooden leaning board for the purpose of preventing warriors standing in the chariot from falling, so for this chariot of the path, shame and moral fear, originating both internally and externally, is the leaning board. "Mindfulness is its surrounding" means just as a chariot has a surrounding of lion's hide and so on, so too for this chariot of the path, associated mindfulness is the surrounding. "The Teaching" means the supramundane path. "With right view running in front" means insight right view is its forerunner, its leader - thus it has right view running in front; that which has right view running in front. For just as first the king's men clean the road by removing the blind, the crippled, and so on, and afterwards the king goes forth, just so, when the aggregates and so on have been cleansed by insight right view by way of impermanence and so on, afterwards path right view arises, fully understanding the round of rebirths obtained in that plane. Therefore it was said "I call the Teaching the charioteer, with right view running in front."

Thus the Blessed One, having concluded the teaching, at the end explained the four truths. At the conclusion of the teaching, the young god became established in the fruition of stream-entry. For just as when a king at mealtime lifts up a mouthful according to the measure of his own mouth, a son seated on his lap makes a mouthful from that according to the measure of his own mouth only, just so, even when the Blessed One teaches the teaching with the pinnacle of arahantship, beings attain the fruition of stream-entry and so on in accordance with their own decisive support. This young god too, having attained the fruition of stream-entry, having venerated the Blessed One with perfumes and so on, departed. The sixth.

7.

Commentary on the Discourse on the Forest Planter

47. In the seventh, "righteous, accomplished in morality" - he asks: who are the righteous, who are the accomplished in morality? The Blessed One, explaining this question by means of a long-lasting subject matter, said beginning with "planters of parks" etc. Therein, "planters of parks" means planters of flower parks and fruit parks. "Planters of groves" means those who, in naturally grown or planted groves, having enclosed a boundary, are builders of shrines, bodhi trees, walking paths, pavilions, huts, rock cells, night quarters and day quarters; even those who, having planted shade-giving trees and offering them, are indeed called planters of groves. "Bridge-builders" means they build bridges on uneven ground, and prepare boats on water. "Drinking halls" means a hall for the giving of drinking water. "Wells" means any pond, lake, and so on. "Dwelling" means a house for residing. "Upāsaya" is also a reading.

"Merit always increases" - it does not increase for one who is thinking unwholesome thoughts or for one who is sleeping. But whenever one recollects, then it increases for him. With reference to this meaning, "merit always increases" was said. "Righteous, accomplished in morality" - because of being established in that practice, and because of being accomplished with that morality too, they are righteous and accomplished in morality. Or alternatively, for those who perform such meritorious deeds, the ten wholesome mental states are fulfilled; because of being established in them, they are righteous. And because of being accomplished with that very morality, they are accomplished in morality. The seventh.

8.

Commentary on the Discourse on Jetavana

48. In the eighth, "This indeed is that Jeta's Grove" - the young god Anāthapiṇḍika, having come for the purpose of speaking the praise of Jeta's Grove and of the Buddha and so on, spoke thus. "Frequented by the Community of sages" means frequented by the Community of monks.

Having thus spoken the praise of Jeta's Grove in the first verse, now speaking of the noble path, he said beginning with "Action and true knowledge." Therein, "action" means path volition. "True knowledge" means path wisdom. "The Teaching" means mental states pertaining to concentration. "Morality and the highest life" shows that the life of one established in morality is the highest. Or alternatively, "true knowledge" means right view and right thought. "The Teaching" means right effort, right mindfulness, and right concentration. "Morality" means right speech, right action, and right livelihood. "The highest life" means the life of one established in this morality is indeed the highest. "By this mortals are purified" means by this eightfold path beings become purified.

"Therefore" means because they are purified by the path, not by clan or wealth, therefore. "Should wisely investigate the Teaching" means one should investigate by means the Teaching pertaining to concentration. "Thus he becomes purified therein" means thus he becomes purified in that noble path. Or alternatively, "should wisely investigate the Teaching" means one should investigate by means the phenomena of the five aggregates. "Thus he becomes purified therein" means thus he becomes purified in those four truths.

Now, speaking the praise of the Elder Sāriputta, he said beginning with "Sāriputta indeed." Therein, "Sāriputta indeed" is an emphatic expression; he says that by these qualities beginning with wisdom, Sāriputta alone is the best. "In peace" means by the peace of mental defilements. "Gone beyond" means gone to Nibbāna. He says that whatever monk has attained Nibbāna, this would be his highest; there is none who surpasses the Elder. The remainder is clear in itself. The eighth.

9.

Commentary on the Maccharī Sutta

49. In the ninth, "stingy" means possessed of stinginess. For a certain person does not pay homage to a monk at his own dwelling place even by stretching out his hand, but having gone elsewhere, having entered a monastery, having paid homage respectfully, makes a sweet friendly welcome - "Venerable sir, you do not come to our dwelling place; it is an accomplished district; we are competent to provide attendance to the masters with rice gruel, meals, and so on." The monks, thinking "This lay follower is faithful," treat him kindly with rice gruel, meals, and so on. Then one elder monk, having gone to his village, walks for almsfood. He, having seen him, either goes by another way or enters his house. Even if he comes face to face, having saluted with his hand - "Give almsfood to the master, I am going on an errand" - he departs. The elder, having wandered through the entire village, leaves with just an empty bowl. This, for now, is called soft stinginess, possessed of which even a non-giver appears as if a donor. But here obstinate stinginess is intended, possessed of which, when monks have entered for almsfood, when it is said "The elders are standing," having said "What, are my feet aching?" and so on, he stands rigid like a stone pillar, like a stump, and does not even make a proper greeting. "Miserly" - this is merely a synonym for the term "stingy." For even soft stinginess is called just "stinginess," but the obstinate kind is called miserliness. "Abusive" means those who, having seen monks standing at the house door, intimidate them with such words as "What, have you come having ploughed, having sown, having reaped? We ourselves do not obtain enough, how then for you? Leave quickly!" and so on. "Those who create obstacles" means the doers of these obstacles: an obstacle to heaven for the donor, an obstacle to material gain for the recipients, and injury to oneself.

"Future state" means the world beyond. "Delight" means delight in the five types of sensual pleasure. "Amusement" means the threefold amusement beginning with bodily amusement and so on. "This is the result in the present life" means in that existence where one is reborn, in the present life, this is the result. "And in the future state an unfortunate realm" means when it is said "they are reborn in the world of Yama," in the future state there is an unfortunate realm.

"Bountiful" means although monks standing at the house door are just silent, yet in meaning - They are indeed saying "Give almsfood." Therein, those who think "We cook, but these do not cook; not obtaining when they have reached those who are cooking, where will they obtain?" They share their gift; they are called bountiful. "They shine forth" means they shine with the radiance of their mansions. "In possessions gathered by others" means in things collected together by others. "And in the future state a fortunate realm" means a fortunate realm in the future state spoken of thus as "these heavens." Or for both of these, having passed away from there, again in the future state there is just an unfortunate realm or a fortunate realm respectively. The ninth.

10.

Commentary on the Discourse on Ghaṭīkāra

50. In the tenth, "have been reborn" means arrived by way of arising. "Liberated" means liberated by the liberation of the fruition of arahantship immediately upon rebirth in the Aviha brahma world. "The human body" - here the five lower mental fetters alone are stated. "The divine bond" means the five higher mental fetters. "Have overcome" means they surpassed. Upaka and so on are the names of those elder monks. "You speak skilfully of those" - "kusalī" means one who possesses this word "kusala"; you speak of those elder monks what is wholesome and blameless, you praise and commend them, you are wise, young god - so he says. "That Teaching of yours, having understood it here" means those elder monks, having known that Teaching here in your Dispensation. "Profound" means of profound meaning. "Leading the holy life, spiritual" - one called a spiritual practitioner of the holy life is a non-returner; the meaning is that he was a non-returner. "Ahuvā" means he was. "Fellow villager" means one dwelling in the same village. The concluding verse was placed by the compilers of the recitation. The tenth.

The Burning Chapter is fifth.

6.

The Chapter on Old Age

1.

Commentary on the Discourse on Ageing

51. In the first discourse of the Ageing Chapter, "good" means charming, excellent. "Morality is good until old age" - by this he shows this: Just as ornaments such as pearls, gems, dyed garments and so on look beautiful only in the time of youth, but one wearing them in the time of old age and decrepitude comes to the point where it must be said "this one still aspires to the state of a child, methinks he is a mad man" - morality is not thus. For morality looks beautiful at all times. For even in the time of childhood, regarding one who observes morality, "what is the use of morality for this one?" There are no such speakers. Nor in the middle time, nor in the time of old age.

"Faith is good when established" means established faith that has come through the path, like that of Hatthāḷavaka, Citta the householder and others, is indeed good. "Wisdom is the jewel of men" - here "jewel" should be understood by the meaning of being honoured and so on. For this was said:

"If a jewel is what is honoured, is not the Blessed One, the lion among men, honoured? And among those who are honoured in the world, the Blessed One is the most honoured of them. If a jewel is what gives delight, is not the Blessed One, the lion among men, one who gives delight? Those who practise according to his word delight in the happiness of the delight of meditative absorption. If a jewel is what is incomparable, is not the Blessed One, the lion among men, incomparable? For it is not possible to weigh with virtues one who has reached the perfection of virtues. If a jewel is what is rare, is not the Blessed One, the lion among men, rare? If a jewel is what is used by superior beings, is not the Blessed One superior in morality, concentration, wisdom, liberation, and knowledge and vision of liberation?"

But here wisdom is called a "jewel" in the sense of its rare manifestation. "Merit" means meritorious volition; for since it is immaterial, it cannot be carried away. The first.

2.

Commentary on the Discourse on the Ageless

52. In the second, "without ageing" means without decaying, the meaning is "without failure." For morality is good only when unfailed; one whose morality has failed is not treated kindly even by teachers and preceptors and so on, and wherever he goes he is to be ejected. The second.

3.

Commentary on the Friend Discourse

53. In the third, "caravan" means a companion, either a foot-caravan or a cart-caravan. "Friend" means a friend by carrying one on a stretcher or by another vehicle when disease has arisen, and leading one to security. "In one's own house" means in one's own home. When such a disease has arisen, sons, wife and others loathe one, but a mother regards even what is impure as if it were sandalwood. Therefore she is a friend in one's own house. "A companion for one whose need has arisen" means for one whose duty has arisen, whoever bears that duty and carries it through, he is a companion and friend by the nature of going together in duties; but companions in drinking liquor and so on are not friends. "Pertaining to the future life" means beneficial for the future life. The third.

4.

Commentary on the Subject Matter Discourse

54. In the fourth, "sons are the foundation" means sons are the support in the sense of caring for one in old age. "Supreme" means a wife is called the supreme friend because of the appropriateness of telling her even a secret that should not be told to others. The fourth.

5-7.

Commentary on the First Person Discourse and So On

55. In the fifth, "runs about" means it runs about here and there by way of going to the far shore of the ocean and so on. The fifth.

56. In the sixth, "suffering" means from the suffering of the round of rebirths. The sixth.

57. In the seventh, "ultimate goal" means accomplishment and support. The seventh.

8.

Commentary on the Side Road Discourse

58. In the eighth, "lust is the wrong path" means it is a non-path for one going to a fortunate world and to Nibbāna. "Destruction of night and day" means it is destroyed by nights and days, or during nights and days. "Woman is a stain" means the remaining external stain can be cleansed by washing with ashes, alkali, and so on, but one corrupted by the stain of womankind cannot be made pure - thus woman is called "a stain." "Here" means here, in regard to woman, the generation is attached. "Austere asceticism" is the name for sense-restraint, ascetic practices, qualities, energy, and performance of austerities; but here, setting aside the performance of austerities, all practice that burns up mental defilements is applicable. "Holy life" means abstinence from sexual intercourse. The eighth.

9.

Commentary on the Second Discourse

59. In the ninth, "delighting in what" means delighted in what. "Companion" means a companion for one going to a fortunate world and to Nibbāna. "Wisdom instructs him" means wisdom instructs this person, saying "do this, do not do this." The ninth.

10.

Commentary on the Poet Discourse

60. In the tenth, "metre is the source" means metre such as gāyattī and so on is the source of verses. For one beginning a verse to be previously established begins with "By which metre shall it be?" "Expression" means producing. For a syllable produces a term, a term produces a verse, and a verse makes known the meaning. "Based on name" means based upon designations such as ocean and so on. For one beginning verses begins having relied upon the ocean or the earth or whatever name. "Foundation" means support. For verses proceed from a poet. He is their support. The tenth.

The Ageing Chapter is sixth.

7.

The Chapter on Surpassing

1.

Commentary on the Name Discourse

61. In the first discourse of the Addha Chapter, "name has overcome all" means name overcomes all, befalls all. For there is no being or formation that is free from a name, whether spontaneous or artificial. For even in the case of a tree or a stone of which they do not know "this is such and such a name," "nameless" itself becomes its name. The first.

2-3.

Commentary on the Mind Discourse and So On

62. In the second, "all have come under control" means this is the complete exhaustion without remainder of just those that come under the control of mind. The second.

63. In the third too, the same method applies. The third.

4-5.

Commentary on the Fetter Discourse and So On

64. In the fourth, "what is the fetter": what is the fetter, what is the binding? "Means of examining": the feet of going about. The singular is used where the plural should be. "Applied thought is its means of examining": applied thought is its feet. The fourth.

65. In the fifth too, the same method applies. The fifth.

6.

Commentary on the Self-Destroyed Discourse

66. In the sixth, "by what is afflicted" (kenassubbhāhato) means by what is afflicted (kena abbhāhato). The syllable "su" is merely a particle. "Fuming with desire" (icchādhūpāyito) means blazing with desire. The sixth.

7-9.

Commentary on the Burned Up Discourse and So On

67. In the seventh, "ensnared by craving" means jumped over by craving. For the eye, having been strung upon the rope of craving, is ensnared on the ivory peg of forms; the ear and so on upon sounds and so on - thus the world is ensnared by craving. "Closed in by death" means the action done in the immediately preceding individual existence is not far, being only one consciousness-moment apart; but because beings are overwhelmed as if by a mountain by the powerful feeling at the point of death, they do not understand it - thus it is said "the world is closed in by death." The seventh.

68. In the eighth, that very same question was asked by the deity by way of the reverse method. The eighth.

69. In the ninth, everything is clear in itself. The ninth.

10.

Commentary on the World Discourse

70. In the tenth, "in what has the world arisen" asks: when what has arisen, has the world arisen? "In the six" means it is said to have arisen when the six internal sense bases have arisen. "In the six does it make" means it makes intimacy in those very six. "Clinging to" means having clung to, having come to, dependent on those very same, it proceeds. "Is vexed" means in those very six it is vexed, it is oppressed. Thus this question has come by way of the internal sense bases, but it is proper to bring it by way of both internal and external. For when the six internal sense bases have arisen, this one is called arisen; in the six external ones he makes intimacy; clinging to the six internal ones, in the six external ones he is vexed. The tenth.

The Period Chapter is seventh.

8.

The Chapter on Slaying

1.

Commentary on the Having Cut Discourse

71. In the first discourse of the Chetvā Chapter, "having cut off" means having killed. "Sleeps happily" means he sleeps happily because of not being burnt by the fever of wrath. "Does not grieve" means he does not grieve because of displeasure having been destroyed through the destruction of wrath. "With its poisonous root" means with painful results. "With its sweet tip" means having been angry in return towards one who is angry, having rebuked in return one who has reviled, and having struck in return one who has struck, happiness arises; with reference to that, "with sweet tip" is said. For in this place, the end is said to be the tip. "Noble ones" means the Buddha and so on. The first.

2.

Commentary on the Ratha Discourse

72. In the second, "it becomes known by this" is a mark (paññāṇaṃ). "A flag of a chariot" means for in a great battle, at the forefront, having seen the flag from afar, the chariot becomes well-known as "this is the chariot of such and such a king." Therefore it was said "a flag is the mark of a chariot." Fire too becomes known from afar by smoke. "The Coḷa country, the Paṇḍu country" - thus a country too becomes known by its king. But even a woman who is the daughter of a wheel-turning monarch becomes known only upon having obtained a husband, as "she is the wife of so-and-so." Therefore "smoke is the mark of fire" and so on was said. The second.

3.

Commentary on the Vitta Discourse

73. In the third, "faith here is wealth" means since a faithful person through faith obtains wealth such as pearls, gems, and so on, and also three accomplishments of family, six sensual heavens, and having reached the nine Brahma worlds, at the final goal obtains even the vision of the deathless, great Nibbāna, therefore among wealth such as gems, pearls, and so on, the wealth of faith alone is foremost. "The Teaching" means the tenfold wholesome course of action. "Brings happiness" means it brings all undefiled happiness, both with mental corruptions and without mental corruptions. "Sweeter" means among all flavours in the world such as salty, sour, and so on, truth alone is sweeter. For those established in truth turn back even a river of swift current, crush even poison, ward off even fire, and cause even the god to rain; therefore it is said that it is sweeter than all flavours. "Living by wisdom they call life foremost" means whoever is one living by wisdom, being a householder, having established himself in the five precepts, having set up ticket meals and so on, lives by wisdom; or else one gone forth, reviewing requisites arisen through the Teaching as "this is for this purpose," consuming them, having taken up a meditation subject, having established insight, lives by wisdom by way of the achievement of noble fruition - they call that person living by wisdom as one who lives the foremost life. The third.

4.

Commentary on the Vuṭṭhi Discourse

74. In the fourth, "seed" means among those rising up, the sevenfold grain seed is foremost. For when that has risen, the country is secure and has plenty of food. "Falling down" means among those falling down, rain from clouds is foremost. For when there is rain from clouds, various crops arise, and the countries become prosperous, secure, and having plenty of food. "Among those going forth" means among movable beings walking on foot, cattle are foremost. For in dependence on them, beings consuming the five dairy products dwell happily. "Among those speaking" means among those speaking in the midst of the royal family and so on, a son is excellent. For he does not speak what brings harm to his mother and father.

"True knowledge is foremost among those rising up" - it is said that having heard the previous question, one deity standing nearby said "O deity, why do you ask this question to the one of ten powers? I shall tell you" - and spoke the question according to her own acceptance and theory. Then the other deity said to her - "How presumptuous you speak, O deity, how bold and garrulous! I am asking the Buddha, the Blessed One. Why do you speak to me?" Having turned back, she asked that very question to the one of ten powers. Then the Teacher, answering her, said beginning with "true knowledge among those rising up." Therein, "true knowledge" means the true knowledge of the four paths. For that, when rising up, uproots all unwholesome mental states. Therefore it is said "foremost among those rising up." "Ignorance" means the great ignorance that is the root of the round of rebirths. For that is excellent among those falling down, among those sinking. "Among those going forth" means among those walking on foot, among movable beings, the Community, which has become a superior field of merit, is excellent. For having seen that here and there, beings with confident minds attain well-being. "The Buddha" means whether it be a son of whatever kind or anyone else, among any whosoever who are speaking, the Buddha is excellent. For having come to his teaching of the Teaching, there is release from bondage for many hundreds of thousands of living beings. The fourth.

5.

Commentary on the Bhītā Discourse

75. In the fifth, "why here are frightened" means why frightened? "And the path is spoken of with many bases" means spoken of with many reasons by way of the thirty-eight objects. This being so, he says: frightened of what, did this populace grasp the sixty-two wrong views? "Of extensive wisdom" means of much wisdom, of abundant wisdom. "Would not fear the world beyond" means going from this world to the world beyond, one would not fear. "Having directed" means having established. "Dwelling in a house with abundant food and drink" means dwelling in a house with abundant food and drink, like Anāthapiṇḍika and others. "Generous" means one whose habit is to eat only after splitting even what is taken in a snap of the fingers with a fingernail and giving to another. "Bountiful" - the meaning has already been stated.

Now the factors of the verse should be extracted and shown - For by "speech," the four kinds of good verbal conduct are taken; by the term "by mind," the three kinds of good mental conduct; by the term "by body," the three kinds of bodily good conduct. Thus these ten wholesome courses of action are called the factor of preliminary purification. By "dwelling in a house with abundant food and drink," the requisite for sacrifice is taken. "Faithful" is one factor, "gentle" is one, "generous" is one, "bountiful" is one. Thus, with reference to these four factors, he said "established in these four qualities."

There is also another method of exposition - "Speech" and so on are three factors; by "with abundant food and drink," the requisite for sacrifice itself is taken; "faithful, gentle, generous, bountiful" is one factor. There is another called the dyad method. "Speech and mind" - this is one factor; "not doing evil deeds by body, dwelling in a house with abundant food and drink" is one; "faithful, gentle" is one; "generous, bountiful" is one. One established in these four qualities is called one established in the Teaching. He, going from here to the world beyond, does not fear. The fifth.

6.

Commentary on the Najīrati Discourse

76. In the sixth, "name and clan do not decay" means the name and clan of past Buddhas is spoken of up to the present day; therefore it is said "does not decay." But the ancients say "as time passes it will not be evident, but the nature of decaying indeed does not exist." "Laziness" means sloth, by which one merely remains standing where one is standing, merely remains seated where one is seated, and does not make an effort even when the oil is running out. "Negligence" means negligence either through sleep or through the influence of defilements. "Inactivity" means the absence of energy for performing work at the time of work. "Lack of self-control" means the absence of moral restraint, looseness of conduct. "Sleep" means abundance of slumber. Through that, even while walking, even while standing, even while sitting, one sleeps, how much more so when lying down. "Weariness" means visiting laziness by way of excessive hunger and so on. "Those holes" means those six holes, openings. "Altogether" means in every way. "Taṃ" is merely a particle. "One should avoid" means one should shun, one should give up. The sixth.

7.

Commentary on the Issariya Discourse

77. In the seventh, "the stain of the knife" means a knife seized by stain. "Whom taking away do they prevent" means whom taking away do they prohibit. "Authority" means the exercise of command. "A woman" - because she is an article not to be given away, he said "a woman is the best of goods, the finest article." Or alternatively, because all Bodhisattas and universal monarchs are born only in a mother's womb, he said "a woman is the best of goods." "Wrath is the stain of the knife" means wrath is like a knife seized by stain, or it is the stain of the knife of wisdom - thus it is the stain of the knife. "Tumour" means a cause of destruction; the meaning is that thieves are destroyers in the world. "Taking away" means going having taken ticket meals and the like. For ticket meals and the like have been relinquished by people at the very time they were established. An ascetic who carries those away for them is dear; when he does not carry them away, they become remorseful on account of the loss of merit. The seventh.

8.

Commentary on the Kāma Discourse

78. In the eighth, "should not give himself" means he should not give himself by making himself a slave of another, except for all Bodhisattas, is what is said. "Should not abandon" means he should not abandon himself to lions, tigers, and so on, except for all Bodhisattas, is what is said. "Good" means smooth and soft. "Evil" means harsh speech. The eighth.

9.

Commentary on the Pātheyya Discourse

79. In the ninth, "faith binds provisions" means having produced faith, one gives a gift, observes morality, performs the Observance practice; therefore this was said. "Glory" means supremacy. "Dwelling place" means a place of residence. For when supremacy is present, wealth comes from both land and water. Therefore this was said. "Drags about" means drags. The ninth.

10.

Commentary on the Pajjota Sutta

80. In the tenth, "lamp" (pajjoto) means it is like a light. "Watchful one" (jāgaro) means it is like a watchful brahmin. "Cattle are the companions in work for those who live" (gāvo kamme sajīvānaṃ) means for those who live together with work, cattle are indeed in work the work-companions, called work-partners. Together with herds of cattle, agricultural work and so on are produced. "The plough is the way of life" (sītassa iriyāpatho) means the plough is the way of life, the livelihood, of this community of beings. "Sīta" means the plough. For one whose field has not been ploughed even a trifle by ploughs, he says "how will he live?" The tenth.

11.

Commentary on the Araṇa Discourse

81. In the eleventh, "without conflict" means free from mental defilements. "Lived" means one whose dwelling has been fulfilled. "Freedom" means the state of not being a slave. "Ascetics" means ascetics who have eliminated the mental corruptions. For they are certainly called without conflict. "The holy life lived does not perish" means their dwelling in the noble path does not perish. "Fully understand" means beginning from the virtuous worldling, the trainees fully understand by mundane and supramundane full understanding. "Freedom" means the state of being a freeman belongs always only to ascetics who have eliminated the mental corruptions. "Pay homage" means they pay homage from the day of going forth. "Established" means established in morality. "Ascetic here" means an ascetic here. "Of low birth" means even one gone forth from an outcast family. "Warriors" means not only warriors alone, but even gods indeed pay homage to an ascetic accomplished in morality. The eleventh.

The Having Cut Chapter is eighth.

Thus in the Sāratthappakāsinī

Of the Commentary on the Saṃyutta Nikāya

the commentary on the Devatāsaṃyutta is concluded.

2.

Connected Discourses with Young Deities

1.

The First Chapter

1.

Commentary on the First Kassapa Discourse

82. In the first discourse of the Devaputta Saṃyutta, "young god" - for men born in the laps of gods are called young gods, and women are called young goddesses. One who is not well-known by name is called "a certain deity," while one who is well-known is called "the young god of such and such a name." Therefore, below having said "a certain deity," here "young god" is said. "Instructed" means instruction. It is said that this young god, when the Blessed One, in the seventh year after the highest enlightenment, having performed the Twin Miracle, having entered the rains retreat in the city of the devas, was teaching the higher teaching, in the Analysis of Meditative Absorption - "'Monk' - a monk by convention, a monk by acknowledgment." Thus he heard the analytic explanation of "monk" being spoken. "Think in this way, do not think in that way, attend to the mind in this way, do not attend to the mind in that way. Abandon this, enter upon and dwell in this." But such an exhortation of monks, such an instruction of monks, he did not hear. He, with reference to that - said "The Blessed One has made known the monk, but has not instructed the monk."

"If so" means because you say that instruction for the monk has not been made known by me, therefore. "Let that occur to you here" means let this making known of instruction present itself to you yourself. For whoever wishes to speak on a question but is not able to speak having compared it with omniscient knowledge. Or whoever does not wish to speak but is able to speak. Or whoever indeed does not wish to speak and is not able to speak. The Blessed One does not place the burden of the question upon any of them. But this young god both wished to speak and was able to speak. Therefore, placing the burden upon him alone, the Blessed One spoke thus. He too spoke on the question.

Therein, "one should train in well-spoken speech" means one should train in well-spoken speech; one should train in just the fourfold good verbal conduct that is based upon the four truths, based upon the ten subjects of talk, and based upon the thirty-seven factors pertaining to enlightenment. "And in the attendance upon ascetics" means that which should be practised by ascetics, called the attendance upon ascetics, is the meditation subject of thirty-eight divisions; one should train in that too, one should develop it - this is the meaning. The attendance upon very learned monks too is attendance upon ascetics. That too one should train in for the purpose of the growth of wisdom, by asking questions beginning with "What, venerable sir, is wholesome?" "And in the appeasement of the mind" means one should train in the appeasement of the mind by way of the eight attainments. Thus by the young god the three trainings have been spoken of. For by the first term the training in higher morality has been spoken of, by the second term the training in higher wisdom, and by the appeasement of the mind the training in higher consciousness - thus by this verse the entire Dispensation has been made known. The first.

2.

Commentary on the Second Kassapa Discourse

83. In the second, "a meditator" means a meditator through the two meditative absorptions. "With liberated mind" means with mind liberated through the liberation of the meditation subject. "Attainment of the heart" means arahantship. "Of the world" means of the world of activities. "Independent" means independent of craving and wrong view, or independent of craving and wrong views. "That is his benefit" means the benefit of arahantship. This is what is meant - A monk whose benefit is arahantship, aspiring for arahantship, should be a meditator, should be of well-liberated mind, having known the rise and fall of the world, should be independent. But the textual teaching in this Dispensation is the preliminary part. The second.

3-4.

Commentary on the Māgha Discourse and Others

84. In the third, "Māgha" is the name of Sakka. He who, by that very same duty, having overcome others, attained the supremacy of the gods - thus he is Vatrabhū; or he who overcomes the titan named Vatra - thus he is Vatrabhū. The third.

85. The fourth: the meaning has already been stated. The fourth.

5.

Commentary on the Dāmali Discourse

86. In the fifth, "by that he does not long for existence" means by that reason he does not desire any existence whatsoever. This young god is named Āyatapaggaha (Extended Exertion); there is no completion of function for one who has eliminated the mental corruptions. For by one who has eliminated the mental corruptions, energy was exerted from the beginning for the attainment of arahantship; having thought "Afterwards, let him not remain silent thinking 'I have attained arahantship'; let him firmly exert energy in the same way, let him strive" - thus he spoke.

Then the Blessed One, having thought "This young god, by not speaking of the completion of function for one who has eliminated the mental corruptions, speaks of my Dispensation as not leading to liberation; I shall speak to him of the completion of function" - spoke beginning with "There is no function" and so on. In the three Canons, it is said, this verse is unmixed. For nowhere else has a fault of energy been shown by the Blessed One. But here, having warded off this young god, in order to show the completion of function for one who has eliminated the mental corruptions, he spoke thus: "By one who has eliminated the mental corruptions, in the preliminary stage, dwelling in the forest for the purpose of the elimination of mental corruptions, having taken up a meditation subject, energy was exerted; afterwards, if he wishes, let him do so; if he does not wish, let him dwell as he pleases." Therein, "foothold" means support. The fifth.

6.

Commentary on the Kāmada Discourse

87. In the sixth, "difficult to do": it is said that this young god was formerly one who practised spiritual exercise, and due to the density of his mental defilements, suppressing the mental defilements with effort, having practised the ascetic duty, due to the weakness of his former decisive support, without reaching the noble plane, having died, was reborn in the heavenly world. He, thinking "Having gone to the presence of the Tathāgata, I shall report the difficulty," having come, spoke thus. Therein, "difficult to do" means even for ten years, etc. even for sixty - that which is called the practice of the entirely pure ascetic duty, that is difficult to do. "Learners" means the seven learners. "Concentrated in morality" means concentrated by morality, endowed with. "Of stable nature" means of established intrinsic nature. Having thus answered the question asked, now, for the purpose of giving rise to a further question, he said beginning with "for one who has entered homelessness." Therein, "for one who has entered homelessness" means for one who has entered homelessness, the state of being without a home. For even a monk dwelling in a seven-storeyed mansion, when a more senior monk comes and says "this belongs to me," taking his bowl and robes, simply departs. Therefore he is called "one who has entered homelessness." "Contentment" means contentment with the four requisites. "In meditation" means in the meditative development of the appeasement of the mind.

"Having cut through Death's net, they" means those who are delighted in the peace of the faculties by day and night, they concentrate the mind that is difficult to concentrate. And those of concentrated mind, fulfilling contentment with the four requisites, do not become wearied. Those who are content, fulfilling morality, do not become wearied. Those seven learners established in morality, those noble ones, having cut through the net of mental defilements reckoned as Death's net, go forth. "Difficult to go" means "This is true, venerable sir, those who are delighted in the peace of the faculties, they concentrate what is difficult to concentrate, etc. those established in morality, they, having cut through Death's net, go forth." Why would they not go? But he said "This is difficult to go, Blessed One, the uneven path." Therein, although the noble path is neither difficult to go nor uneven, yet in the preliminary practice there are many dangers for it. Therefore it was stated thus. "Headlong" means having become head downward with knowledge as the head, they fall. And because of their very inability to ascend the noble path, they are said to fall on the ignoble path. "For the noble ones the path is even" means that very same path is even for the noble ones. "Even in the uneven" means even in the uneven order of beings, they are indeed even. The sixth.

7.

Commentary on the Pañcālacaṇḍa Discourse

88. In the seventh, "confinement" means there are two kinds of confinement: the confinement of mental hindrances and the confinement of types of sensual pleasure. Among these, here the confinement of mental hindrances is intended. "Opening" is the name for meditative absorption. "The withdrawn bull" means the foremost among the withdrawn. "Withdrawn" is said to mean one whose conceit has been abandoned. As he said - "And how, monks, is a monk withdrawn? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future." "Obtained" means they received. "Rightly they" means those who obtained mindfulness for the attainment of Nibbāna, they are well concentrated even by supramundane concentration - thus mixed meditative absorption is spoken of. The seventh.

8.

Commentary on the Tāyana Discourse

89. In the eighth, "a former founder of a sect" means a founder of a sect in the past. And here, "sect" means the sixty-two wrong views; "founder of a sect" means the Teacher who originated them. As follows: Nanda, Vaccha, Kisa, Saṃkicca. But Purāṇa and the others are called sectarians. But how was this one, having originated a wrong view, reborn in heaven? By being one who believed in karma. It is said that he gave Observance day meals and so on, established duties for the destitute, made rest houses, had ponds dug, and did much other good. He was reborn in heaven as an outcome of that, and he knows the nature of the Dispensation as leading to liberation. He, having gone to the presence of the Tathāgata, thinking "I shall speak verses befitting the Dispensation and connected with energy," having come, said beginning with "Cut the stream."

Therein, "cut" is an unspecified command. "Stream" means the stream of craving. "Having exerted" means having exerted, having made energy. "Sensual pleasures" means both sensual pleasures as defilements and sensual pleasures as objects. "Dispel" means remove. "Unity" means meditative absorption. This is what is meant - Without having abandoned sensual pleasures, a sage does not attain, does not obtain meditative absorption - this is the meaning. "If one would do it, one should do it" means if one should make energy, one should make it; one should not draw back from that energy. "One should firmly exert in it" means one should do it firmly. "For lax renunciation" means going forth that is loosely grasped. "Scatters more dust" means scatters excessively the dust of defilement on top. "Wrong-doing not done is better" means wrong-doing is indeed better not done. "Whatever" means not only asceticism done by doing wrong-doing, but also whatever else is done laxly is of such a nature. "Defiled" means the practice of performance of austerities. For in this Dispensation, the ascetic practice taken upon oneself on account of requisites is indeed defiled. "Suspicious" means remembered with suspicion, suspected and doubted thus: "This too must have been done by this one, this too by this one." "Fundamental to the holy life" means being the beginning of the holy life of the path, being the preliminary striving. The eighth.

9.

Commentary on the Candima Discourse

90. In the ninth, "the moon" means the young god dwelling in the moon's heavenly palace. "Everywhere" means in all aggregates, sense bases, and so on. "Having compassion for the world" means for you too and for this one too, just the same. "As if in a hurry" means as if speedy. "You release" is a present tense expression used in a past sense. The ninth.

10.

Commentary on the Sūriya Discourse

91. In the tenth, "the sun" means the young god dwelling in the sun mansion. "In the darkness" means in the making of a state of blindness by preventing the arising of eye-consciousness. "Shines" means Verocana. "The orbed one" means one of circular shape. "Do not, Rāhu, swallow him moving in the sky" means he says "Rāhu, do not swallow the sun moving in the sky." But does he actually swallow it? Yes, he swallows it. For Rāhu's body is great: in height, four thousand and eight hundred yojanas; the span between his two arms is twelve hundred yojanas; in thickness, six hundred yojanas; his head is nine hundred yojanas; his forehead is three hundred yojanas; the space between the eyebrows is fifty yojanas; his mouth is two hundred yojanas; his nose is three hundred yojanas; his bridle is three hundred yojanas deep; his palms and soles are two hundred yojanas in breadth. His finger-joints are fifty yojanas. He, having seen the moon and sun shining, moved by jealousy, having descended into their path of travel, stands with his mouth opened. The moon mansion or the sun mansion becomes as if thrown into a great hell of three hundred yojanas. The deities dwelling in the mansion, frightened by the fear of death, cry out all at once. He sometimes covers the mansion with his hand, sometimes puts it under his jaw, sometimes licks it with his tongue, sometimes places it between his cheeks as if eating nibbling at mouthfuls. But he is unable to obstruct its speed. If he were to stand having made it a lump thinking "I shall obstruct it," it would break through his head and come out, or having dragged him, would bend him down. Therefore it goes together with the mansion itself. "My offspring" - the moon and sun, it is said, both young gods attained the fruition of stream-entry on the day of the preaching of the Mahāsamaya Sutta. Therefore the Blessed One said "my offspring"; the meaning is "this is my son." The tenth.

The first chapter.

2.

The Chapter with Anāthapiṇḍika

1.

Commentary on the Candimasa Discourse

92. In the first discourse of the Second Chapter, "kacchevā" means like a marsh. "Kacche" means either a mountain marsh or a river marsh. "Unified, prudent" means with fully focused minds and endowed with the discretion of wisdom. "Mindful" means those possessing mindfulness. This is what is meant - Those who, having attained the meditative absorptions, dwell unified, prudent, and mindful, will go safely, like quadrupeds in a waterless mountain marsh or river marsh. "The far shore" means Nibbāna. "Ambuja" means a fish. "Abandoning conflict" means abandoning mental defilements. Those too who, having attained the meditative absorptions, being diligent, abandon mental defilements, will go to Nibbāna like fish having broken through a thread net - this is what is said. The first.

2.

Commentary on the Veṇḍu Discourse

93. In the second, "Veṇḍu" is the name of that young god. "Having attended upon" means having honoured. "May they train" means they train. "The instructed path" means in the path of instruction. "They, not being negligent at the proper time" means they, practising diligence at the proper time. The second.

3.

Commentary on the Dīghalaṭṭhi Discourse

94. In the third, "Dīghalaṭṭhi" - in the heavenly world all are of equal measure, being just three leagues tall; but in the human world, due to the length of his individual existence, he had such a name. He, having performed meritorious deeds, even though reborn in the heavenly world, was known in the same way. The third.

4.

Commentary on the Nandana Discourse

95. In the fourth, "Gotama" - he addresses the Blessed One by his clan name. "Unobstructed" means that for the Tathāgata, when directing the knowledge of omniscience, there is indeed no tree or mountain able to obstruct it. Therefore he said "unobstructed." Thus, having praised the Tathāgata, asking a question prepared in the heavenly world, he spoke beginning with "what sort of." Therein, "lives having transcended suffering" means having gone beyond suffering, he dwells. "Virtuous" means one who has eliminated the mental corruptions, endowed with mundane and supramundane morality. Wisdom and so on too should be understood as mixed likewise. "Venerate" means they venerate with scents, flowers and so on. The fourth.

5-6.

Commentary on the Candana Discourse and Others

96. In the fifth, "without a footing, without a support" means without a footing below, without a support above. "Well concentrated" means well concentrated through either absorption or access. "Resolute" means one whose self is directed. "With passionate delight exhausted" means one whose passionate delight is exhausted. "Passionate delight" means the three volitional activities of action. Thus, by this verse, by the taking of perception of sensuality, the five lower mental fetters are taken; by the taking of the fetter of materiality, the five higher mental fetters are taken; by passionate delight, the three volitional activities of action are taken. Thus, for one in whom the ten mental fetters and the three volitional activities of action are abandoned, he does not sink in the deep great flood. Or, by perception of sensuality, sensual existence is taken; by the fetter of materiality, fine-material existence is taken; by the taking of those, immaterial existence is also taken; by passionate delight, the three volitional activities of action are taken - thus it also shows that for one in whom the three activities in the three existences do not exist, he does not sink in the deep. The fifth.

97. The sixth: the meaning has already been stated. The sixth.

7.

Commentary on the Subrahma Discourse

98. In the seventh, "Subrahmā" - that young god, it is said, surrounded by a host of nymphs, having gone to the Nandana pleasure grove, sat down on the prepared seat at the foot of the Pāricchattaka tree. Five hundred young goddesses sat surrounding him, and five hundred had ascended the tree. But is it not that for deities, by the power of their mind, even a tree a hundred yojanas tall bends down and comes to hand? Why then did they ascend? Because of being absorbed in play. Having ascended, they sing again and again with a sweet voice and cause flowers to fall; the others, having taken those, string them together in the manner of single-stalked garlands and so on. Then those who had ascended the tree, through the power of destructive kamma, having died all at once, were reborn in Avīci and experience great suffering.

Then, as time passed, the young god thought: "Neither is the sound of these ones heard, nor do they cause flowers to fall. Where indeed have they gone?" Reflecting, having seen their state of being reborn in hell, afflicted by sorrow founded on dear ones, he thought - "These have gone according to their kamma; how much is my life principle?" He having seen "On the seventh day, I too, together with the remaining five hundred, having died, must be reborn in that very place," was afflicted by even stronger sorrow. He having thought "In the world with its gods, apart from the Tathāgata, there is no one able to dispel this sorrow of mine," having gone to the Teacher's presence, spoke the verse beginning with "constantly fearful."

Therein, "this" shows his own mind. The second term is merely a synonym for the former. And the meaning of the term "constantly" should not be taken as from the time of being reborn in the heavenly world; but it should be understood as "constantly" from the time of the arising of sorrow. "Regarding troubles that have not arisen" means regarding those sufferings that will arise after the elapse of seven days from now. "And also those that have arisen" means regarding those that were seen of the five hundred nymphs reborn in hell - thus, regarding these arisen and unarisen sufferings, my mind is constantly fearful; he shows "I am as if burning internally, Blessed One."

"Not apart from awakening and austerity" - the meaning is: apart from the development of enlightenment factors and the quality of austere asceticism, having set aside these, I see no safety. "The relinquishment of all" means from Nibbāna. Here, although the development of enlightenment factors was taken first and restraint of the faculties afterwards, in terms of meaning, however, restraint of the faculties itself should be understood as coming first. For when restraint of the faculties is taken, the fourfold purification morality is taken. A monk established in that, freed from dependence, having undertaken the quality of austere asceticism reckoned as ascetic practices, having entered the forest, developing the meditation subject, develops the factors of enlightenment together with insight. The noble path that arises having taken Nibbāna as its object - that is "the relinquishment of all." Thus the Blessed One concluded the teaching by way of the four truths. The young god, at the conclusion of the teaching, became established in the fruition of stream-entry. The seventh.

8-10.

Commentary on the Kakudha Discourse and Others

99. In the eighth, "Kakudha the young god" - it is said that this one was the attendant's son of the Elder Mahāmoggallāna in the city of Kola, and even in his young age, while dwelling near the elder, having produced meditative absorption, he died and was reborn in the Brahma world. There too they perceive him as "Kakudha the Brahmā." "Do you rejoice" means are you satisfied. "Having gained what" - contentment arises only after having obtained something agreeable; therefore he said thus. "What has been lost" - for when something agreeable such as robes and so on has become worn out, one grieves; therefore he said thus. "Discontent does not overwhelm" means dissatisfaction does not overcome. "For one in whom misery has arisen" means for one in whom suffering has arisen; the meaning is for one established in the suffering of the round of rebirths. "For one in whom delight has arisen" means for one in whom craving has arisen. "Misery" - for one of such nature, the suffering of the round of rebirths has indeed come. For it has been said "One who is afflicted longs for happiness." Thus for one in whom misery has arisen there is delight; and since through the change of happiness suffering has indeed come, for one in whom delight has arisen there is misery. The eighth.

100. The ninth: the meaning has already been stated. The ninth.

101. In the tenth, for the purpose of making manifest the power of the Elder Ānanda's inferential understanding, he said "a certain." The tenth.

The second chapter.

3.

The Chapter on Various Sectarians

1-2.

Commentary on the Siva Discourse and Others

102. The first of the third chapter has its meaning already stated. The first.

103. In the second, "beforehand" means first of all. "Grieves like one with a broken axle" means one with a broken axle grieves, thinks intense thoughts. In the second verse, "like one with a broken axle" means like one with a broken axle. The second.

3-4.

Commentary on the Serī Discourse and Others

104. In the third, "a donor" means one fond of giving. "A master of giving" means whatever gift I give, I give as its master, not as a slave, not as a friend. For whoever himself eats what is sweet and gives to others what is not sweet, he gives having become a slave of the gift, which is reckoned as the thing to be given. Whoever gives the very same thing that he himself eats, he gives having become a friend. But whoever sustains himself with whatever and gives what is sweet to others, he gives having become a master, a chief, an owner. "I was such a one" - he says.

"At the four gates" - that king, it is said, had two countries, Sindhava and Sodhivākara, and a city named Roruva. At each gate a hundred thousand arose daily, and at the place of judgment within the city, a hundred thousand. He, having seen the abundant gold and silver heaped up, having aroused the knowledge of the ownership of actions, having had alms-halls built at the four gates, appointed ministers saying "Give gifts with the income arising at each gate." Therefore he said - "At the four gates gifts were given."

"To ascetics, brahmins, the destitute, travellers, paupers, and beggars" - herein, "ascetics" means those who have approached the going forth. "Brahmins" means those who address others as "bho." However, this did not apply to ascetics and brahmins in the sense of those who have calmed evil and warded off evil. "The destitute" means those who have come to misfortune, poor people, such as the one-eyed, the crippled, and so on. "Travellers" means wayfarers. "Paupers" means those who go about praising the merit of giving by the method beginning with "What is desirable is given, what is lovely, what is agreeable, what is faultless is given in proper time, while giving one should gladden the mind, may the venerable one go to the brahma world." "Beggars" means those who go about begging, having said such things as "Give a handful, give a bowlful." "Gifts were given by the women's quarters" - because of having obtained the first gate, having added other wealth to the hundred thousand arising there, having removed the king's ministers and having appointed their own ministers, the royal women gave a gift greater than the gift given by the king. With reference to that, he said thus. "My giving withdrew" means whatever gift of mine was given there, that turned back. The same method applies in the remaining doors too. "Koci" means somewhere. "For a long time" means eighty thousand years. It is said that for that much time gifts were given by that king. The third.

105. The fourth: the meaning has already been stated. The fourth.

5.

Commentary on the Jantu Discourse

106. In the fifth, "dwelling among the Kosalans" means having taken a meditation subject in the presence of the Blessed One, having gone there, they dwell. "Agitated" means having become of restless nature through perceiving what is not allowable as allowable, and what is allowable as not allowable, and what is faultless as faulty, and what is faulty as faultless. "Arrogant" means with risen reeds; what is meant is with arisen hollow conceit. "Fickle" means endowed with fickleness such as adorning bowl and robes and so on. "Garrulous" means harsh of mouth; what is meant is of harsh speech. "Of loose speech" means of unrestrained speech, prattlers of useless talk even for the whole day. "Unmindful" means those whose mindfulness is lost, devoid of mindfulness; what is done here, they forget right here. "Not fully aware" means devoid of wisdom. "Unconcentrated" means devoid of absorption and access concentration, like a boat bound in a violent stream. "With wandering minds" means with unsettled minds, like a foolish deer that has taken to the road. "With uncontrolled faculties" means with faculties laid open as in the time of being a householder, due to the absence of restraint.

"Jantu" means a young god of that name. "On the uposatha day" means on that day (tasmiṃ ahu) which was the Observance; the meaning is on the Observance day. "The fifteenth" is the rejecting of the fourteenth and so on. "Approached" means he went for the purpose of admonishing. It is said that he thought - "These monks, having taken a meditation subject in the presence of the Teacher, went forth; now they dwell heedlessly. But if these are admonished individually at their places of sitting, how will they take heed? I shall admonish them at the time of assembly." Knowing that they had gathered together on the Observance day, he approached. "Addressed in verses" means having stood in the midst of all, he spoke verses.

Therein, because when virtue is spoken of together with the talk of virtues, the lack of virtue of one without virtues becomes obvious, therefore, speaking of virtue first, he said beginning with "In the past they lived happily." Therein, "In the past they lived happily" means formerly monks were easy to admonish and easy to support; he said thus with the intention that they sustained themselves with mixed almsfood obtained by walking successively for alms among families both high and low. "Without desire" means having become free from craving.

Having thus spoken the praise of the ancient monks, now speaking their dispraise, he said beginning with "hard to support." Therein, "like village headmen in a village" means just as village rogues in a village, having oppressed the people in various ways, having had milk, curds, rice and so on brought, consume them, so he speaks with the intention that "you too, established in wrong livelihood, earn your livelihood." "They lie down" means having become uninterested in recitation, questioning, and attention, they stretch out their hands and feet on the bed and lie down. "In others' houses" means in the houses of others; the meaning is among daughters-in-law of families and so on. "Infatuated" means infatuated through the infatuation of mental defilements.

"Some" means only those who are fit to be spoken to. "Cast away" means abandoned. "Without protector" means without support. "Ghosts" means deceased human beings thrown away in the cemetery. For just as those thrown away in the cemetery are eaten by various birds and so on, and even their relatives do not perform the duty of protection for them, do not guard them, do not protect them, just so those of such nature too do not receive exhortation and instruction from teachers, preceptors and so on; thus cast away, without protector, just like ghosts, so are they. The fifth.

6.

Commentary on the Rohitassa Discourse

107. In the sixth, "where" is a locative referring to a single place in the world-circle. "Does not pass away, is not reborn" - this is taken by way of successive death and rebirth-linking. "By travelling" means by going on foot. "I do not say that the end of the world" - the Teacher speaks with reference to the end of the world of activities. In "could know" and so on, the meaning is: should be known, should be seen, should be reached.

Thus the end of the world-circle was asked about by the young god, but the world of activities was spoken of by the Teacher. But he, perceiving that the Teacher's explanation accords with his own question, praising him, said "Wonderful" and so on.

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

"From the eastern ocean to the western" - he says: just as the western ocean is far from the eastern ocean, so my stride was far. He, it is said, standing at the eastern rim of the world-circle, having stretched out one foot, steps upon the western rim of the world-circle; then having stretched out the second foot, he steps upon the rim of the next world-circle. "Such a wish arose" means simply a wish. "Except for" shows the absence of delay. At the time for going on alms round, it is said, having chewed a betel-creeper wooden toothbrush, having washed his face at Lake Anotatta, when the time arrived, having walked for almsfood in Uttarakuru, seated at the rim of the world-circle he performs the meal duty; having rested there for a moment, he runs again. "With a lifespan of a hundred years" - at that time it was a period of long lifespans; but this one began his journey when a hundred years of lifespan remained. "Living for a hundred years" means living that hundred years without obstacle. "Died along the way" means without reaching the end of the world-circle, he died along the way. But he, even having died there, having come back, was reborn in this very world-circle. "Without reaching" means without reaching the end of the world of activities. "Of suffering" means of the suffering of the round of rebirths. "Making an end" means bringing to a conclusion. "In the body" means in the individual existence. "With its perception and mind" means with perception, with consciousness. "The world" means the truth of suffering. "The origin of the world" means the truth of origin. "The cessation of the world" means the truth of cessation. "The practice" means the truth of the path. Thus - He shows: "I, friend, do not declare these four truths in grass, wood and so on, but I declare them in this very body made of the four primary elements." "The peaceful one" means one whose evil has been calmed. "Does not long for" means does not desire. The sixth.

108-109. The seventh and eighth are of already stated meaning. The seventh, the eighth.

9.

Commentary on the Susīma Discourse

110. In the ninth, "Does Sāriputta please you too, Ānanda?" - the Teacher, wishing to speak the praise of the Elder; and indeed praise is not proper to be spoken in the presence of a person of dissimilar disposition. For praise spoken in his presence does not reach its summit. For when it is said "The monk named so-and-so is virtuous," "What is his morality? His morality is like that of a cow. Have you not previously seen another who is virtuous?" or When it is said "He is wise," "What wisdom is his? Have you not previously seen another who is wise?" Or, having said such things and so on, he creates an obstacle to the talk of praise. But the Elder Ānanda was of similar disposition to the Elder Sāriputta; having obtained superior things, he gave them to the Elder; having given the going forth to his own attendant boys, he had them take the Elder as preceptor in the Elder's presence, and gave them full ordination. The Elder Sāriputta too did likewise for the Elder Ānanda. Why? Having gained confidence in each other's virtues. For the Elder Ānanda - "Our elder brother, having fulfilled the perfections for one incalculable period and a hundred thousand cosmic cycles, having penetrated the sixteenfold wisdom, is established in the position of General of the Teaching" - having gained confidence in the Elder's virtues, he cherishes the Elder. The Elder Sāriputta too - "All the duties such as giving water for washing the face and so on that should be done by me for the Perfectly Self-awakened One, Ānanda performs. In dependence on Ānanda, I am able to enter whatever attainment I wish" - having gained confidence in the Venerable Ānanda's virtues, he cherishes him. Therefore the Blessed One, wishing to speak the praise of the Elder Sāriputta, began to speak in the presence of the Elder Ānanda.

Therein, "you too" - the particle "pi" serves the purpose of combining. This is what is meant - "Ānanda, Sāriputta's good conduct, resort, abiding, going forward, going back, looking ahead and looking aside, bending and stretching, pleases me, pleases the eighty great elders, pleases the world with its gods. Does it please you too?"

Then the Elder, like a powerful wrestler who has gained an opportunity within the arena, having become satisfied in mind - "The Teacher wishes to have the praise of my dear companion spoken. Shall I indeed obtain today, let him speak the praise of the Elder Sāriputta, as if shaking the great rose-apple tree that is the banner of the island, as if bringing out the moon from amidst the clouds and displaying it" - having thought thus, first of all, removing the chaff of persons by four terms, he said beginning with "Who indeed, venerable sir, who is not foolish" and so on. For a fool, through foolishness, one who is hateful, through the state of hate, one who is deluded, through delusion, one of deranged mind, a mad man, through illusion of thought, does not know praise as "praise" or blame as "blame," or "this is a Buddha, this is a disciple." But those who are not foolish and so on know; therefore he said beginning with "who is not foolish" and so on. "Would not be pleased" means he would not be pleasing only to the foolish and so on; he would not be displeasing to anyone else whatsoever.

Having thus carried away the chaff of persons, now speaking praise in accordance with reality by means of sixteen terms, he said beginning with "The Venerable Sāriputta is wise, venerable sir." Therein, "wise" means possessed of erudition; this is the name for one established in the four proficiencies. For this was said: "Since, Ānanda, a monk is skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in what is possible and what is impossible, to this extent, Ānanda, it is fitting to say 'a wise monk.'" In "of great wisdom" and so on, the meaning is endowed with great wisdom and so on. Here is the diversity of great wisdom and so on - What is great wisdom? One comprehends the great aggregate of morality - this is great wisdom; one comprehends the great aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation - this is great wisdom. One comprehends the great possible and impossible, the great dwelling attainments, the great noble truths, the great establishments of mindfulness, the right strivings, the bases for spiritual power, the great faculties, the powers, the factors of enlightenment, the great noble paths, the great fruits of asceticism, the great direct knowledges, the great ultimate reality, Nibbāna - this is great wisdom.

But that became well-known to the Elder when, after making the descent from the heavenly world, the Teacher, standing at the gate of the city of Saṅkassa, asked questions on the fivefold set of worldlings, and he answered them.

What is broad wisdom? In the various different aggregates, in the various different elements, in the various different sense bases, in the various different dependent originations, in the various different emptinesses and non-obtainings, in the various different meanings, phenomena, languages, and discernments, in the various different aggregates of morality, in the various different aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation, in the various different possible and impossible, in the various different dwelling attainments, in the various different noble truths, in the various different establishments of mindfulness, right strivings, bases for spiritual power, faculties, powers, factors of enlightenment, in the various different noble paths, fruits of asceticism, direct knowledges, having surpassed phenomena common to worldlings, knowledge proceeds in Nibbāna, the ultimate reality - this is broad wisdom.

What is joyful wisdom? Here a certain one, abundant in mirth, abundant in inspiration, abundant in contentment, abundant in gladness, fulfils morality, fulfils restraint of the faculties, moderation in eating, pursuit of wakefulness, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation - this is joyful wisdom. Abundant in mirth, abundant in gladness, penetrates the possible and impossible - this is joyful wisdom. Abundant in mirth, fulfils the dwelling attainments - this is joyful wisdom. Abundant in mirth, penetrates the noble truths. Develops the establishments of mindfulness, the right strivings, the bases for spiritual power, the faculties, the powers, the factors of enlightenment, the noble path - this is joyful wisdom. Abundant in mirth, realizes the fruits of asceticism, penetrates the direct knowledges - this is joyful wisdom; abundant in mirth, abundant in inspiration, contentment, and gladness, realizes Nibbāna, the ultimate reality - this is joyful wisdom.

And the Elder, having been an ascetic named Sarada, established the aspiration for the position of chief disciple at the feet of the Blessed One Anomadassī. From that time onwards, abundant in mirth, he performed the fulfilment of morality and so on - thus he is one of joyful wisdom.

What is swift wisdom? Whatever materiality, past, future, or present, etc. whether far or near, all materiality quickly hastens as impermanent - this is swift wisdom. Quickly hastens as suffering, quickly hastens as non-self - this is swift wisdom. Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present, etc. all consciousness quickly hastens as impermanent, as suffering, as non-self - this is swift wisdom. Eye... etc. ageing and death, past, future, or present, quickly hastens as impermanent, as suffering, as non-self - this is swift wisdom. Materiality, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of materiality - this is swift wisdom. Feeling... perception... activities... consciousness... eye, etc. ageing and death, past, future, or present, is impermanent in the meaning of destruction, etc. having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom. Materiality, past, future, or present, etc. consciousness. Eye... etc. ageing and death is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom.

What is sharp wisdom? One quickly cuts off mental defilements - this is sharp wisdom. One does not accept an arisen sensual thought, an arisen thought of anger... An arisen thought of violence... whatever evil unwholesome mental states have arisen... arisen lust... hate... delusion... wrath... hostility... contempt... insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all volitional activities... all actions leading to existence - one does not accept them, abandons them, dispels them, puts an end to them, brings them to obliteration - this is sharp wisdom. In one sitting, the four noble paths and the four fruits of asceticism, the four analytical knowledges, and the six higher knowledges are attained, realized, touched by wisdom - this is sharp wisdom.

And the Elder, while the Discourse on the Discernment of Feeling was being taught to his nephew, the wandering ascetic Dīghanakha, having cut off all mental defilements while just standing, from the time he penetrated the knowledge of the perfections of a disciple, became known as one of sharp wisdom. Therefore he said - "The Venerable Sāriputta is of sharp wisdom, venerable sir."

What is penetrative wisdom? Here a certain one is full of agitation regarding all activities, full of fright, full of dissatisfaction, full of discontent, full of non-delight, turned outward, one does not delight in all activities; one pierces and breaks through the mass of greed never before pierced, never before broken through - this is penetrative wisdom. The mass of hate never before pierced, never before broken through... The mass of delusion... wrath... Hostility... etc. One pierces and breaks through all actions leading to existence - this is penetrative wisdom.

"Of few wishes" means the concealment of existing virtues, and moderation in the acceptance of requisites - this is the characteristic of fewness of wishes; he is endowed with this characteristic. "Content" means endowed with these three kinds of contentment regarding the four requisites: contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable. "Secluded" means seclusion of the body is for those whose bodies are in seclusion, who delight in renunciation; seclusion of the mind is for those with pure minds, who have attained the highest cleansing; seclusion from clinging is for those persons free from clinging, who have gone beyond activities - he is an obtainer of these three kinds of seclusion. "Aloof from society" means bonding through seeing, bonding through hearing, bonding through conversation, bonding through sharing, and bodily bonding - he is devoid of these five kinds of bonding. And this fivefold bonding arises together with eight kinds of persons: kings, royal ministers, sectarians, disciples of sectarians, male lay followers, female lay followers, monks, and nuns. All of that is absent in the Elder - thus he is aloof from society.

"Putting forth strenuous energy" means one whose energy has been exerted, one whose energy is complete. Therein, a monk putting forth strenuous energy does not allow a mental defilement arisen while walking to reach standing, does not allow one arisen while standing to reach sitting, does not allow one arisen while sitting to reach lying down; whatever has arisen in each and every posture, he restrains right there and then. But the Elder for forty-four years did not stretch his back on a bed. With reference to that, he said "putting forth strenuous energy." "A speaker" means one who speaks by way of shaking off. Having seen a transgression among monks, he does not make a determination about speaking, saying "I will speak today, I will speak tomorrow"; he exhorts and instructs in each and every place - this is the meaning.

"Willing to do what others bid" means he is patient with what is said. For one person gives exhortation to another, but when he himself is being exhorted by another, he becomes angry. But the Elder both gives exhortation to others and, even when being exhorted himself, accepts it on his head. One day, it is said, a seven-year-old novice said to the Elder Sāriputta - "Venerable sir, Sāriputta, the edge of your inner robe is hanging down." The Elder, without saying anything, having gone to one side, having dressed all round, having come back, raising joined palms, stood saying "Is this much proper, teacher?"

He said.

"An accuser" means having seen a transgression, whether the case has been reported or not reported - "Friend, a monk should dress thus, should wear the upper robe thus, should walk thus, should stand thus, should sit thus, should chew thus, should eat thus" - he gives instruction according to the authoritative texts.

"A censurer of evil" means may I not see evil persons, may I not hear their words, I would not dwell with them even in a single world-system.

Thus he censures evil persons, and "an ascetic should not be one under the power of lust, under the power of hate and delusion; arisen lust, hate, and delusion should be abandoned" - thus he censures evil mental states too. For these two reasons he says "The Venerable Sāriputta is a censurer of evil, venerable sir."

When the Venerable Ānanda had thus made the declaration of the elder's praise as it really is with sixteen terms - "Does Ānanda not have the right to speak the praise of his dear companion? Let him speak. But is what is spoken by him just so? Is he omniscient?" Lest any evil person be able to say thus, the Teacher, making that speaking of praise unshakable, making it spoken by the Omniscient One, sealing it with the seal of the Victor, said beginning with "So it is."

Thus, while the praise of the great elder was being spoken by the Tathāgata and the Elder Ānanda, the terrestrial deities arose and spoke his praise with those very sixteen terms. Then the sky-dwelling deities, the cold rain cloud gods, the hot rain cloud gods, the gods ruled by the four great kings, up to the deities of the Akaniṭṭha Brahmā world arose and spoke his praise with those very sixteen terms. By this method, beginning with one world-circle, deities in the ten thousand world-circles arose and spoke. Then the Venerable Sāriputta's co-resident pupil, the young god Susīma, thought - "These deities, having abandoned their own festival celebrations, having gone here and there, speak the praise of none other than my preceptor. I shall go to the presence of the Tathāgata, and having gone, I shall make this very speaking of praise one spoken by a deity." He did so. To show that, "Then Susīma" and so on was said.

"Various" (uccāvacā): in other passages, the sublime is called "high" (ucca), the inferior "low" (avaca). But here "various" (uccāvacā) means manifold radiance of complexion. It is said that in that assembly of gods, the blue parts were exceedingly blue, the yellow parts exceedingly yellow, the red parts exceedingly red, the white parts exceedingly white - thus fourfold radiance of complexion became manifest. For that very reason, four similes beginning with "just as" have come. Therein, "beautiful" (subha) means handsome. "Of pure origin" (jātimā) means accomplished in birth. "Well polished" (suparikammakata) means well prepared by preliminary work such as washing and so on. "Placed on a pale-yellow blanket" means placed on a red blanket. "Just so" (evameva) means like a gem placed on a red blanket, they all began to shine all at once. "Gold coin" (nikkha) means an ornament made with more than five gold pieces. For that withstands striking and polishing. "Jambu river gold" (jambonada) means produced in the river flowing beneath the branch of the great Jambu tree; or when the juice of the great Jambu fruit enters the earth, gold sprouts arise - the meaning is also an ornament made with that gold. "Skilfully refined in the furnace by a skilled goldsmith's son" (dakkhakammāraputtaukkāmukhasukusalasampahaṭṭha) means refined by a very skilful goldsmith's son, having heated it in the furnace. In the Dhātuvibhaṅga, unwrought goods were taken; but here, wrought goods.

"Clear" (viddhe) means become distant. "Sky" (deve) means in space. "Ascending into the sky" (nabhaṃ abbhussakkamāna) means rising up into space. By this, the state of the young sun is shown. "Gentle" (sorata) means possessed of meekness. "Tamed" (danta) means one who has ceased associating with defilements. "One whose praise has been brought by the Teacher" (satthuvaṇṇābhata) means one whose praise was brought by the Teacher. For the Teacher, having sat down in the midst of the eight assemblies, brought the praise of the elder by the method beginning with "Associate, monks, with Sāriputta and Moggallāna" - thus the elder is called one whose praise has been brought. "He awaits the time" (kālaṃ kaṅkhati) means he aspires to the time of final Nibbāna. For one who has eliminated the mental corruptions neither delights in death nor aspires to life, but like a man standing having received wages for the day's work, he aspires to the time, he stands looking on - this is the meaning. Therefore he said -

10.

Commentary on the Discourse on Disciples of Various Sects

111. In the tenth, "disciples of various sects" - they, it is said, were believers in action; therefore, having performed meritorious deeds such as giving and so on, they were reborn in heaven. They, having the perception "we were reborn through confidence in our own respective teachers," thinking "let us go and, having stood in the presence of the One of Ten Powers, speak the praise of our teachers," having come, they spoke in individual verses. Therein, "among those who cut and kill" means among those who are cut and among those who are killed. "Among those who strike and deprive of wealth" means among those who are struck and among those deprived of wealth. "Nor merit of one's own" means he does not perceive even his own merit; in brief, he says there is no result of merit and demerit. "He indeed declared trust" means he - saying thus "there is no result even of evil done or merit done," he declares trust, support, and a foundation for beings; therefore he says the Teacher deserves honour, homage, and veneration.

"Through austere asceticism and disgust for evil" means through austere asceticism of bodily mortification and through disgust for evil. "Well-restrained in himself" means endowed with or closed in. "One who detests" means one who detests evil through austere asceticism. "Prudent" means wise. "Well-restrained by the fourfold restraint" means well-restrained by the fourfold restraint. The fourfold restraint is named thus: he is held back from all water, yoked to all water, has shaken off all water, and is pervaded by all water - these are the four portions. Therein, "held back from all water" means one from whom all water is warded off; the meaning is one who has rejected all cold water. It is said that he perceives beings in cold water; therefore he does not resort to it. "Yoked to all water" means endowed with the warding off of all evil. "Shaken off all water" means one who has shaken off evil through the warding off of all evil. "Pervaded by all water" means touched by the warding off of all evil. "Declaring what is seen and heard" means declaring what is seen as "it was seen by me" and what is heard as "it was heard by me," not concealing. "Surely he would not be a wrongdoer" means a Teacher of such a kind is surely not a wrongdoer.

"The various sectarians" - he, it is said, was an attendant of the various sectarians only; therefore he speaks concerning them. "Pakudhaka Kātiyāna" means Pakudha Kaccāyana. "The Jain" means Nāṭaputta. "Makkhali and Pūraṇa" means Makkhali and Pūraṇa. "Having attained asceticism" means having reached the summit in the practice of an ascetic. "Surely they are not" means not far from good persons; he says they themselves are the good persons in the world. "Replied" means he spoke in reply thinking "this Ākoṭaka, having stood in the presence of the One of Ten Powers, speaks the praise of these naked wretches; I shall speak their dispraise."

Therein, "by mere association" means by the mere fact of living together. "A miserable jackal" means a low, dark jackal. "Kotthuka" is a synonym for that very thing. "Of suspicious conduct" means of conduct that is suspect. "Not equal to the virtuous" means he is not similar to the wise, the good persons. Why do you make sectarians who are like dark jackals into lions?

"Having taken possession of" means having thought "This one speaks dispraise of such Teachers; with that very mouth I will make him speak praise," he entered into and attached himself to his body; thus "having taken possession of." "Devoted" means engaged and employed in austere asceticism and disgust for evil. "Guarding seclusion" means guarding solitude. It is said that they, thinking "We shall guard solitude from the barber," pull out their own hair themselves. Thinking "We shall maintain solitude from robes," they wander about naked. Thinking "We shall guard solitude from almsfood," like dogs they eat either on the ground or from their hands. Thinking "We shall guard solitude from lodging," they prepare beds of thorns and so on. "Established in form" means established in form through craving and wrong view. "Delighting in the world of gods" means desiring to aspire to the world of gods. "Mortals" means human beings; he says they indeed rightly instruct mortals for the sake of the world beyond.

"Thus having understood" means reflecting "This one, having first spoken dispraise of those, now speaks praise; who indeed is he?" - having known thus. "Those of luminous beauty in the sky" means those in the sky having the luminous beauty of the radiance of the moon, the radiance of the sun, the glow of the evening, the rainbow, and the forms of the stars. "All these by you" means all these by you. "Namuci" - he addresses Māra. "Like bait thrown for the slaughter of fish" means just as one throws bait attached to a hook for the purpose of killing fish, so he says that these forms praised by you are thrown for the slaughter of beings.

"Māṇavagāmiya" - it is said that this young god was an attendant of the Buddha. "Of the Rājagaha mountains" means of the mountains of Rājagaha. "Seta" means Kelāsa. "Of those that travel through the sky" means of those that travel through space. "Of waters" means of reservoirs of water. This is what is meant - Just as Vipula is the foremost of the mountains of Rājagaha, Kelāsa of the Himalayan mountains, the sun of those that travel through space, the ocean of reservoirs of water, the moon of the constellations, so the Buddha is the foremost of the world with its gods. The tenth.

The Various Sectarians Chapter is third.

Thus in the Sāratthappakāsinī

Of the Commentary on the Saṃyutta Nikāya

the commentary on the Devaputta Saṃyutta is completed.

3.

Connected Discourses with the King of Kosala

1.

The First Chapter

1.

Commentary on the Dahara Discourse

112. In the first discourse of the Kosala Connected Discourses, "exchanged friendly greetings with the Blessed One" (bhagavatā saddhiṃ sammodi): just as the Blessed One, asking him about his health and so on, had equally arisen joy with him, so too he had equally arisen joy with the Blessed One. Like cool water mixed with hot water, they came to oneness. And by whatever - talk beginning with "Is it bearable, Master Gotama? Is it endurable? Are Master Gotama and his disciples free from illness, free from affliction, light in rising, strong, dwelling in comfort?" he exchanged friendly greetings - that is pleasant because it produces friendliness reckoned as joy and gladness, and because it is fitting to exchange friendly greetings; and it is memorable because of the sweetness of meaning and phrasing, because it is worthy of being continued without interruption for a long time, and because it is fit to be remembered. And it is pleasant because of the happiness when being heard, and memorable because of the happiness when being recollected. Likewise, it is pleasant because of the purity of phrasing, and memorable because of the purity of meaning - thus, having concluded, completed, and finished the pleasant and memorable talk in many ways, because of not having seen the Tathāgata before this, not knowing whether he was profound or shallow by way of his virtues or lack of virtues, he sat down to one side. Seated to one side, in order to ask the question about escape from the world and entry into existence - the Teacher's state of being a perfectly Self-awakened One - which he had come having made the core of his waist-pouch, he spoke beginning with "Does Master also."

Therein, "also" (bhavampi) - the particle "pi" is an indeclinable particle in the sense of combining, and by it he combines the six teachers. Just as Pūraṇa and the others claim "we are perfectly Self-awakened Ones," does Master also claim thus? - this is the meaning. But the king asks this not by his own view, but on the basis of the claim accepted by the multitude of people in the world. Then the Blessed One, roaring the Buddha's lion's roar, spoke beginning with "If anyone, great king." Therein, "I indeed, great king" means: I have fully awakened to the unsurpassed, foremost of all, perfect enlightenment reckoned as the knowledge of omniscience - this is the meaning. "Ascetics and brahmins" means ascetics by way of undertaking the going forth, brahmins by way of birth. In "having followings" and so on, a community reckoned as a multitude of those gone forth belongs to them, thus they are "having followings." That very same group belongs to them, thus they are "having groups." Teachers of that group by way of training them in conduct, thus "teachers of groups." "Well-known" means recognised, renowned. "They are of few wishes, content, through fewness of wishes they do not even wear a garment" - thus fame that has arisen belongs to them, thus "famous." "Founders of sects" means founders of views. "Highly honoured" means regarded thus: "They are peaceful, good persons." "Of many people" means of the uninstructed, blind, foolish worldling. "Pūraṇa" and so on are their names and clans. "Pūraṇa" is indeed just a name. Likewise, "Makkhali." But he is called "Gosāla" because of being born in a cow-shed. "Nāṭaputta" means the son of Nāṭa. "Belaṭṭhaputta" means the son of Belaṭṭha. "Kaccāyana" is the clan of Pakudha. Because of wearing a blanket of hair, Ajita is called "Kesakambala."

"Even they, by me" - there are three announcements: the cosmic cycle announcement, the Buddha announcement, and the universal monarch announcement. Therein, "at the end of a hundred thousand years, the arising of a cosmic cycle will occur" - this is called the cosmic cycle announcement. "At the end of a hundred thousand years from now the world will be destroyed; develop friendliness, sirs, compassion, altruistic joy, and equanimity" - thus deities go about proclaiming along the paths of humans. "But at the end of a thousand years a Buddha will arise" - this is called the Buddha announcement. "At the end of a thousand years from now a Buddha, having arisen, surrounded by the jewel of the Community practising the practice in conformity with the Teaching, will go about teaching the Teaching" - thus the deities proclaim. "But at the end of a hundred years a universal monarch will arise" - this is called the universal monarch announcement. "At the end of a hundred years from now a wheel-turning monarch endowed with the seven treasures, lord of the four continents, with a retinue of a thousand sons, able to travel through the sky, will arise" - thus the deities proclaim.

Among these three announcements, these six teachers, having heard the announcement about a Buddha, having attended upon their teachers, having learnt the wish-fulfilling gem knowledge and other arts - having made the assertion "We are Buddhas," surrounded by the public, wandering through the country, gradually arrived at Sāvatthī. Their attendants, having approached the king, announced: "Great king, Pūraṇa Kassapa, etc. Ajita Kesakambala is, it seems, a Buddha, is, it seems, omniscient." The king said: "You yourselves, having invited them, bring them." They, having gone, by them were told: "The king invites you. Accept almsfood at the king's house." Being told thus, they did not dare to go; being told again and again, having consented for the purpose of protecting the minds of their attendants, they all went together. The king, having prepared seats, said: "Let them sit down." In the bodies of those without virtue, the heat of the king pervades; being unable to sit on the very precious seats, they sat on planks and on the ground.

The king, having said "By just this much it is clear there is no pure quality within them," without even giving food, as if striking with a mallet one who has fallen from a palm tree, asked the question: "Are you Buddhas or not Buddhas?" They thought - "If we say 'We are Buddhas,' the king, having asked a question in the domain of a Buddha, when we are unable to answer, might have our tongues cut out, saying 'You wander about deceiving the public claiming we are Buddhas,' and might do other harm as well." By their own acknowledgment itself, they said "We are not Buddhas." Then the king had them dragged out from the house. When they had come out from the king's house, the attendants asked - "Teachers, did the king, having asked you questions, show you honour and respect?" The king asked "Are you Buddhas?" Thereupon we - "If this king, not understanding a question being discussed in the domain of a Buddha, becomes hostile towards us in mind, he will generate much demerit." Out of compassion for the king, we said "We are not Buddhas." But we are indeed Buddhas; our Buddhahood cannot be carried away even by washing with water. Thus outside they said "We are Buddhas" - in the presence of the king they said "We are not Buddhas." Having taken this, the king spoke thus. Therein, "How then can Master Gotama, who is young in years and new to the going forth?" - this he says having taken their own acknowledgment. Therein, "how" is a word of rejection. These who are old in years and long gone forth do not acknowledge "We are Buddhas"; how does Master Gotama, young in years and new to the going forth, acknowledge? The meaning is: do not acknowledge.

"Should not be despised" means should not be looked down upon. "Should not be looked down upon" means should not be treated with contempt. "Which four" is a question from the wish to speak. "Warrior" means a prince. "Snake" means a venomous snake. "Fire" means fire itself. "Monk" - but in this term, through skilfulness in teaching, having included himself within, he indicates a virtuous one gone forth. And here, having seen a young prince, not stepping aside to give way on the road, not adjusting one's outer robe, not rising from the seat where one is sitting, not descending from elephant-back and so on, by way of regarding him as inferior, doing any other such misconduct - one despises a warrior. "What a fine prince indeed, with a big neck and a big belly - how could he possibly quell any danger from thieves, or govern the kingdom in any place whatsoever?" - saying such things and so on, one looks down upon him. Adorning even a young venomous snake the size of an eye-ointment stick on one's ears and so on, having it bite one's finger or tongue - one despises a snake. "What a fine venomous snake indeed, like a water-snake; how could it possibly bite anything or spread venom in anyone's body?" - saying such things and so on, one looks down upon it. Taking even a fire the size of a firefly, playing with it in the hand, throwing it into a small pot, or placing it on the topknot or on bed-covers, cloaks, bags, and so on - one despises fire. "What a fine fire indeed; which rice gruel and meal will it cook, which fish and meat, for whom will it dispel the cold?" - saying such things and so on, one looks down upon it. But having seen even a young novice, not stepping aside to give way on the road - doing the misconduct stated regarding the prince, one despises a monk. "What a fine novice indeed, with a big throat and a big belly; will he be able to learn any word of the Buddha, or to plunge into any forest and dwell there; will he be agreeable at the time of being an elder of the Community?" - saying such things and so on, one looks down upon him. Showing that all of that should not be done, he said "should not be despised, should not be looked down upon."

"Said this" means he said this verse composition. Verses by their nature are sometimes illustrations of the same meaning and sometimes illustrations of a special meaning; herein these verses illustrate both the same meaning and the special meaning. Therein, "warrior" means the lord of the fields. For this was said: "Lord of the fields, Vāseṭṭha, thus the second expression 'khattiya, khattiya' arose." "Accomplished in birth" means accomplished in birth by that very warrior birth. "Well-born" means born surpassing three families.

"For it is possible" means a reason exists. "Lord of men" means the chief among humans. "With royal punishment" means with the punishment raised by the king; that is never small, it is of the measure of ten thousand or twenty thousand indeed. "Proceeds harshly against that person" means he makes a forceful effort against that person. "Protecting one's own life" means protecting one's own life, one should avoid that warrior, one should not offend him.

"With various" means with manifold. "With colours" means with forms. For with whatever colour it moves about and obtains food, whether with the colour of a cobra, whether with the colour of a water-snake, whether with the colour of a vein, it moves about even with the colour of a squirrel at the very least. "Having approached" means having reached. "A fool" means whichever fool has provoked it, it would bite that foolish man or woman.

"Eating much" means having abundant food. For there is nothing that is not food for fire. "Flaming" means possessing flames. "Pāvaka" means fire. "Pāvaga" is also a reading. "Black-pathed" - "vattanī" means path; the path traversed by fire becomes black, dark; therefore it is called "the black-pathed one."

"Having become great" means having become large. For fire at one time reaches even the measure of the Brahma world. "Shoots spring up there" means shoots spring up there in the forest burnt by fire. "Shoots" refers to grasses, trees, and so on. For in the place burnt by fire, even when only the roots remain, they grow from the base, spring up, and increase; therefore they are called "shoots." Or they are "shoots" in the sense of growing again. "After the passing of days and nights" means with the passing of nights and days. Even in the dry season, they spring up as soon as it has rained.

"A monk burns with his power" - here, a monk who reviles back one who reviles, quarrels back with one who quarrels, strikes back one who strikes, is unable to burn anything with a monk's power. But whoever does not revile back one who reviles, does not quarrel back with one who quarrels, does not strike back one who strikes - one who has acted wrongly towards him is burnt by the power of that one's morality. Therefore this was said. "Neither his sons nor cattle" means his sons and daughters, and also cattle, buffaloes, chickens, pigs, and other livestock do not come into being; the meaning is they perish. "Nor heirs would obtain wealth" means his heirs too do not obtain wealth. "They become like palm stumps" means those burnt by the monk's power become like a palmyra palm with its crown cut off, with only the site remaining; the meaning is they do not increase by way of sons, daughters, and so on.

"Therefore" means because those burnt by the power of an ascetic become subject to non-growth, like a palmyra palm with its crown cut off, therefore. "Should treat them properly" means one should treat them rightly. But what should be done by one who treats them rightly? By one who sees the benefit obtainable in dependence on a warrior - namely villages, market towns, vehicles, conveyances, and so on; the benefit obtainable in dependence on a snake by making it perform - namely cloth, silver, gold, and so on; the benefit attainable in dependence on fire through its power - namely cooking rice gruel and meals, dispelling cold, and so on; the benefit attainable in dependence on a monk through his influence - namely hearing what has not been heard, purification of what has been heard, achievement of heaven and the path, and so on - and who considers: "In dependence on these, there is the danger of the kind previously described. What use are these?" They should not be altogether abandoned. But one who desires supremacy, without showing the aforesaid contempt and scorn, should please the young warrior by such means as rising before him and retiring after him, and so on; thus he will attain supremacy from him. A snake-catcher, without placing trust in snakes, having mastered the serpent-lore, having seized it by the neck with a forked stick, having washed its fangs with a poison-removing root, having put it in a box, should go about making it perform. Thus in dependence on that, he will obtain food, clothing, and so on. By one who wishes to cook rice gruel and so on, without carelessly throwing fire into pots and vessels and so on, without touching it with the hands, having kindled it with cow-dung powder and so on, the cooking of rice gruel and so on should be done; thus in dependence on that, he will obtain the benefit. Even by one who desires hearing what has not been heard and so on, without engaging the monk through excessive familiarity in medical work, construction work, and so on, he should be attended upon carefully with the four requisites; thus in dependence on that, one will obtain the word of the Buddha never heard before, the judgment of questions never heard before, the benefit pertaining to the present life and the future life, the three accomplishments of family, the six sensual heavens, and having reached the nine Brahma worlds, even the vision of the deathless, great Nibbāna - with reference to this meaning, he said "should treat them properly."

"He said this" means having heard the teaching of the Teaching, being confident, making manifest his confidence, he spoke this utterance beginning with "excellent." Therein, "excellent" means extremely desirable, extremely agreeable, extremely beautiful - this is the meaning. Here, with one word "excellent" he extols the teaching: "Excellent, venerable sir, that is to say, the Blessed One's teaching of the Teaching." With the other, his own confidence: "Excellent, venerable sir, that is to say, my confidence having come to the Blessed One's teaching of the Teaching."

Furthermore, he extols the teaching itself with four similes. Therein, "overturned" means placed face down, or naturally turned face down. "Would set upright" means would make the face upward. "Concealed" means covered with grass, leaves, and so on. "Would reveal" means would uncover. "Of one who was lost" means of one who has lost his bearings. "Would point out the path" means having taken him by the hand, would say "this is the path." "In the darkness" means in the fourfold darkness of the fourteenth day of the dark fortnight, midnight, dense forest thicket, and cloud cover. This is what is meant - Just as someone might set upright what had been overturned, so by raising me up from what is not the Good Teaching - me who was turned away from the Good Teaching and had fallen into what is not the Good Teaching; just as one might reveal what had been concealed, so by revealing the Dispensation that had been concealed by the thicket of wrong views ever since the disappearance of the Dispensation of the Blessed One Kassapa; just as one might point out the path to one who was lost, so by making manifest to me the path to heaven and liberation - to me who had entered upon wrong paths and false paths; just as one might hold up an oil lamp in the darkness, so by the Blessed One who holds up the lamp of the teaching that destroys the darkness of delusion concealing the forms of the jewels beginning with the Buddha - for me who was submerged in the darkness of delusion and not seeing them; because it was made clear to me by my Blessed One through these methods, the Teaching has been made clear in many ways.

Having thus praised the Teaching, with a mind of confidence in the Triple Gem through this Teaching, showing the sign of his confidence, he said beginning with "I." Therein, "I" means "this I." "I go for refuge to the Blessed One, to the Teaching, and to the Community of monks" means I go for refuge to this Triple Gem - the Blessed One, the Teaching, and the Community of monks. "May the Blessed One remember me as a lay follower, venerable sir" means: may the Blessed One remember, may he know me thus: "this one is a lay follower." This is the meaning. "From this day forth" (ajjatagge) means having made today the beginning. Or the reading is "ajjadagge"; the letter "da" serves as a word-connector; the meaning is "having made today the foremost." "For life" (pāṇupeta) means endowed with life; as long as my life continues, so long endowed - may the Blessed One remember me as a lay follower, having no other teacher, gone for refuge by the three goings for refuge, a caretaker of legally allowable things. This is the summary here; the detail, however, has been stated in every respect in the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya, in the Sāmaññaphala Sutta. The first.

2.

Commentary on the Purisa Discourse

113. In the second, "having paid respect" means because of having gone for refuge in the preceding discourse, here he paid respect. "Internally" means one's own internal; the meaning is arising in one's own continuity. Among greed and so on, greed has the characteristic of coveting, hate has the characteristic of being hostile, delusion has the characteristic of bewilderment. "They harm" means they vex, they remove, they destroy. "Arisen from oneself" means arisen in oneself. "Like the fruit destroys the bark-cored tree" means just as the fruit hurts and destroys a bark-cored bamboo or reed, so they hurt and destroy. The second.

3.

Commentary on the Ageing and Death Discourse

114. In the third, "apart from ageing and death" is said to mean "is there anyone who is free from ageing and death?" "Wealthy warriors" means wealthy warriors are warriors who have attained great substance. For those warriors who have, at the very least, a hundred ten millions gone into deposit, and three pots of coins placed in a heap in the middle of the house for the purpose of expenditure, they are called wealthy warriors. For those brahmins who have eighty ten millions of wealth deposited, and one and a half pots of coins placed in a heap in the middle of the house for the purpose of expenditure, they are called wealthy brahmins. For those householders who have forty ten millions of wealth deposited, and a pot of coins placed in a heap in the middle of the house for the purpose of expenditure, they are called very wealthy householders.

"Rich" means lords. "Of great riches" is due to the greatness of wealth gone into deposit. "Of great possessions" is due to the greatness of articles of enjoyment such as vessels of gold and silver and so on. "With abundant gold and silver" is due to the abundance of gold and silver not gone into deposit. "With abundant wealth and provisions" is due to the abundance of wealth and provisions that produce satisfaction. "With abundant riches and grain" is due to the abundance of cattle-wealth and so on and the seven kinds of grain. "For them too who are born there is nothing apart from ageing and death" means for them too, being thus lords, born, arisen, there is nothing apart from ageing and death; by the very fact of being born there is no release from ageing and death; one is within ageing and death itself.

In the passage beginning with "Worthy Ones" and so on, "far from the mental defilements" thus "Worthy Ones." "Eliminated are the four mental corruptions of these" thus "those who have eliminated the mental corruptions." "Having dwelt the dwelling of the holy life, having completed the dwelling" thus "those who have lived the holy life." "What was to be done by the four paths has been done by these" thus "those who have done what was to be done." "The burden of aggregates, the burden of mental defilements, the burden of volitional activities, the burden of types of sensual pleasure - these burdens have been laid down by these" thus "those who have laid down the burden." "Attained is their own welfare, reckoned as arahantship, by these" thus "those who have attained their own welfare." "The tenfold fetter of becoming has been completely destroyed by these" thus "those who have completely destroyed the fetter of becoming." "Having known rightly by reasons, liberated" thus "those completely liberated through final knowledge." The meaning is: having known the Teaching of the four truths by path wisdom, liberated by fruition-liberation. "Subject to breaking up" means having the intrinsic nature of breaking. "Subject to being laid down" means having the intrinsic nature of what should be laid down. For one who has eliminated the mental corruptions, there is also that which is not subject to decaying - Nibbāna penetrated as object; for that indeed does not decay. But here, showing its nature of being subject to decaying, he said thus. The laying down of this discourse, it is said, arises from an occasion. They say it was spoken while sitting in the palanquin hall. Therein, the Blessed One, having seen the variegated chariot-vehicles and so on, making a simile from what was seen, spoke the verse "Royal chariots indeed decay."

Therein, "decay" means they reach ageing. "Royal chariots" means the chariots for the king's mounting. "Beautifully decorated" means well adorned with gold, silver, and so on. "And also the body approaches ageing" means when such non-clung-to chariots made of heartwood timber decay, what is to be said about this internal, clung-to body made of flesh, blood, and so on? The meaning is: the body too indeed approaches ageing. "The virtuous indeed declare this among the virtuous" means the virtuous declare thus together with the virtuous: "The teaching of the virtuous does not approach ageing." The meaning is: "They speak thus: 'The teaching of the virtuous is Nibbāna; that does not decay; it is ageless, deathless.'" Or, because having come to Nibbāna, the mental defilements whose intrinsic nature is sinking are broken, therefore it is called "the virtuous." Thus, showing the reason for the preceding verse, he said "The virtuous indeed declare this among the virtuous." For this is what is said: The teaching of the virtuous does not approach ageing; therefore the virtuous declare this among the virtuous. The meaning is: they proclaim that the ageless Nibbāna is the teaching of the virtuous. Or "among the virtuous" is a beautiful designation for this. The meaning is also: that Nibbāna which has become the teaching of the virtuous, which the virtuous declare and speak of - that teaching of the virtuous does not approach ageing. The third.

4.

Commentary on the Piya Discourse

115. In the fourth, "had gone to a private place" means having gone to a secret place. "In seclusion" means having withdrawn, having become alone. "So it is, great king" - here the Blessed One said this making this discourse spoken by the Omniscient One. "Overcome by the Ender" means overwhelmed by death. The fourth.

5.

Commentary on the Self-Protected Discourse

116. In the fifth, "elephant corps" means troops of elephants. The same method applies in the remaining ones too. "Restraint" means closing. "Good is restraint everywhere" - by this he shows the restraint of action that has not reached the distinction of a course of action. "Conscientious" means one who has shame. And here, by the mention of "conscientious," moral fear too is included. The fifth.

6.

Commentary on the Appaka Discourse

117. In the sixth, "lofty" means superior and abundant. "Become intoxicated" means they become intoxicated through the intoxication of conceit. "Transgression" means overstepping. "Snare" means a trap. "Afterwards for them" means afterwards, of them. The sixth.

7.

Commentary on the Aḍḍakaraṇa Discourse

118. In the seventh, "because of sensual pleasures" means having sensual pleasures as the root. "With sensual pleasures as the source" means conditioned by sensual pleasures. "With sensual pleasures as the reason" means because of sensual pleasures as the cause. All these are merely synonyms for each other. "Fair-faced one" means one with a handsome face. One day, it is said, the king sat in judgment. There, the ministers who had first taken bribes and were seated made even those without sponsors into sponsors. The king, having known that - "Even in my presence, the lord of the earth's, they act thus; in my absence, what indeed will they not do? Let the general Viṭaṭūbha now become known through his own kingship; what use is it for me to sit in one place together with such bribe-eaters and liars?" - thus he thought. Therefore he spoke thus. "The bait that is laid" means laid like a fish-trap. Just as fish entering a laid fish-trap do not know it, so beings transgressing towards objective sensual pleasure through the defilement of sensuality do not know it - this is the meaning. The seventh.

8.

Commentary on the Mallikā Discourse

119. In the eighth, "Is there indeed anyone, Mallikā, more dear to you" - why does he ask? It is said that this Mallikā was the daughter of a poor garland-maker. One day, having taken a cake from a shop, going thinking "I shall go to the flower park and eat it there," on the opposite path, having seen the Blessed One, surrounded by the community of monks, entering on the alms round, with a confident mind she gave it to the Blessed One. The Teacher showed the appearance of wishing to sit down. The Elder Ānanda, having prepared a robe, gave it. The Blessed One, having sat down there, having eaten that cake, having rinsed his mouth, manifested a smile. The Elder asked "Venerable sir, what will be the result for her?" Ānanda, today she gave the first meal to the Tathāgata; this very day she will become the queen-consort of the King of Kosala. On that very day too, the king, defeated in battle by his nephew at the Kāsi village, having fled, coming to the city, having entered the flower park, waited for the arrival of the army. She performed her duty to him. He, having been pleased by her duty, having had her brought into the inner palace, established her in the position of queen-consort.

Then one day he thought - "Great authority has been given by me to this daughter of a poor family. What if I were to ask her 'Who is dear to you?' She, having said 'You, great king, are dear to me,' will then ask me in return. Then I shall say to her 'For me too you alone are dear.'" Thus he, speaking pleasant talk for the purpose of generating mutual trust, asks. But that queen was wise, an attendant of the Buddha, an attendant of the Dhamma, an attendant of the Saṅgha, of great wisdom; therefore she thought thus - "This question should not be answered by looking at the king's face." She, having spoken in verse, asked the king. The king, being unable to turn back because she had spoken in verse, himself too having spoken in verse, thinking "This has a reason; I shall report it to the Tathāgata," having gone, reported it to the Blessed One. "Never found" (nevajjhagā) means does not find. "Thus the self is dear to each of others" means just as one's own self is dear to oneself, so too the self is dear to others, to the many beings - this is the meaning. The eighth.

9.

Commentary on the Sacrifice Discourse

120. In the ninth, "brought to the sacrificial post" means brought to the post, they are bound to the post. "Make the preparations" - by this much, the sacrifice begun by the king was reported to the Tathāgata by those monks. But why was this sacrifice begun by the king? For the warding off of a bad dream. One day, it is said, the king, adorned with all ornaments, mounted upon the excellent back of an elephant, going about the city, having seen a woman who had opened a window and was looking out, with his mind bound to her, having turned back from that very place, having entered the inner palace, having reported that matter to a certain man, sent him saying "Go and find out whether she has a husband or is without a husband." He, having gone, asked. She showed, saying "This is my husband, seated in the shop." The king's man reported that matter to the king. The king, having summoned that man, said "Attend upon me." And when he said "I do not know how to attend, Sire," saying "Attendance is not something that needs to be learnt in the presence of a teacher," by force he had him take up weapons and a shield and made him an attendant. And having attended and just as he had gone home, having summoned him again, saying "An attendant must do the king's bidding. Go, at a distance of about a yojana from here there is our head-washing pond; from there, having taken dawn-coloured clay and a garland of red water lilies, come back. If you do not come back this very day, I shall impose the royal punishment," having said this, he sent him. He, out of fear of the king, departed and went.

And when he had gone, the king too, having summoned the doorkeeper, said "Today, at evening itself, having shut the gate, even to those saying 'I am the king's messenger' or 'I am the viceroy's messenger,' do not open." That man, having taken the clay and the water lilies, having come just when the gate was shut, even though speaking much, not obtaining the gate, out of fear of danger went to Jeta's Grove. The king too, overcome by the fever of lust, at one time sits, at one time stands, at one time lies down, not obtaining a conclusion, wherever he was, just sitting, he sleeps the sleep of a monkey.

And formerly, in that very city, four merchant's sons, having committed adultery, were reborn in the copper cauldron named Nandopananda. They, being cooked throwing up foam, going downwards for thirty thousand years reach the bottom of the cauldron, going upwards for thirty thousand years reach the top. They, on that day, having looked at the light, out of fear of their wrong-doing, wishing to say one verse each, being unable to say it, uttered just one syllable each. One said the syllable "sa," one the syllable "so," one the syllable "na," one the syllable "du." The king, from the time of hearing the sound of those hell-beings, not finding happiness, spent the remainder of that night.

When dawn arose, the chaplain, having come, asked him about sleeping happily. He said "How could there be happiness for me, teacher?" Having said this, he reported "In a dream I heard such sounds." The brahmin - Thinking "There is neither growth nor deterioration for this king by this dream, but rather whatever is in his house, that goes to the ascetic Gotama, goes to Gotama's disciples, the brahmins do not obtain anything; I shall produce almsfood for the brahmins," he said "This is a grave dream, great king. One of three calamities is apparent: either there will be an obstacle to the kingdom, or an obstacle to life, or the rain god will not rain." "How might there be safety, teacher?" "It is possible to know by consulting, great king." "Go and having consulted with the teachers, bring about our safety."

He, having assembled the brahmins in the palanquin hall and having reported that matter, made three groups, saying "Go separately and speak thus." The brahmins, having entered, asked the king about sleeping happily. The king, having spoken in the very same manner as was spoken by the chaplain, asked "How might there be well-being?" The great brahmins - "Having performed the sacrifice of all five hundred, there would be well-being from this action; thus, great king, the teachers say," they said. The king, having heard them, neither delighting nor protesting, remained silent. Then the brahmins of the second group also, having come, spoke about that very same thing. Likewise the brahmins of the third group also. Then the king commanded "Let them perform the sacrifice." From then on, the brahmins had bulls and other living beings brought. A great sound arose in the city. Having known the circumstances, Mallikā sent the king to the presence of the Tathāgata. He, having gone, having paid homage to the Blessed One, sat down to one side. Then the Blessed One - "Well now, from where are you coming, great king, in the middle of the day?" he said. The king - "Today, venerable sir, four sounds were heard by me in a dream; I asked the brahmins. The brahmins said 'The dream is grave, great king; having performed the sacrifice of all five hundred, we shall make atonement - they have begun,'" he said. "What sounds were heard by you, great king?" He reported as he had heard. Then the Blessed One said to him - "Formerly, great king, in this very city, four merchant's sons, having been adulterers, were reborn in the copper cauldron called Nandopananda and rose up at the summit of sixty thousand years.

Therein, one -

He wished to speak this verse. The second -

He wished to speak this verse. The third -

He wished to speak this verse. The fourth -

This one. They, being unable to utter these verses, having said one syllable each, sank right there. Thus, great king, those beings doomed to hell cried out according to their actions. On account of having heard that sound, there is neither deterioration nor growth for you. Having threatened with the fear of hell, saying "The act of slaughtering so many animals is indeed grave," he gave a talk on the Teaching. The king, having gained confidence in the One of Ten Powers, having said "I release them, I give them life; let them eat green grass, let them drink cool water, and let a cool breeze blow upon them," commanded the people "Go and take them away." They, having gone, having put the brahmins to flight, having released that group of living beings from bondage, had the drum of the Teaching beaten throughout the city.

Then the king, seated in the presence of the One of Ten Powers, said - "Venerable sir, one night consists of three watches, but for me today two nights seemed as if joined together." That man too, seated right there, said - "Venerable sir, a yojana consists of four leagues, but for me today two yojanas seemed as if made into one." Then the Blessed One - "First, the length of the night is obvious for one who is awake; the length of a yojana is obvious for one who is weary; but for a foolish worldling who has fallen into the round of rebirths, the round of wandering in the round of rebirths without discernible beginning is absolutely long" - referring to the king, that man, and the beings doomed to hell, he spoke this verse in the Dhammapada -

At the conclusion of the verse, that man, the husband of the woman, became established in the fruition of stream-entry. "Having understood this matter" means having known this reason.

In "the 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. Speaking gentle words by the method of addressing them as "Dear son, uncle" and so on is called vācāpeyya; the meaning is 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 house-doors. This is called niraggaḷa because of the absence of door-bolts at the house-doors. This is the ancient tradition.

But afterwards, in the time of King Okkāka, the brahmins, having turned 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. Among these, "horses are slaughtered here" - thus it is the horse-sacrifice. This is a designation for a sacrifice to be performed with two subsidiary sacrifices, having twenty-one sacrificial posts, dreadful with the slaughter of five hundred and ninety-seven animals on a single middle day alone, with the offering of all remaining wealth apart from land and men. "Men are slaughtered here" - thus it is the human-sacrifice. This is a designation for a sacrifice to be performed with four subsidiary sacrifices, together with land, having the same offering of wealth as stated in the horse-sacrifice. "They throw the peg here" - thus it is the sammāpāsa. This is a designation for a sattra-sacrifice to be performed by one who, day by day, having thrown the peg, having made an altar at the place where it fell, proceeds in reverse direction from the place of submersion in the Sarassatī river, with movable sacrificial posts and so on. "They drink the vāja here" - thus it is the vājapeyya. This is a designation for a sacrifice to be performed with one subsidiary sacrifice, with seventeen animals, having a bilva-wood sacrificial post, with seventeen-fold offerings. "There is no door-bolt here" - thus it is the niraggaḷa. This is a designation for a variant of the horse-sacrifice, to be performed with nine subsidiary sacrifices, together with land and men, having the same offering of wealth as stated in the horse-sacrifice, whose alternative name is the "all-sacrifice." "Great undertakings" means great tasks, great duties to be done. "Those who have gone the right way" means those who have rightly practised, the Buddha and so on. "Without killing" means without endeavour, having few duties. "They sacrifice according to family tradition" means they sacrifice in accordance with families; whatever regular meal offering and so on was established by ancestors, that people give successively without interruption - this is the meaning. The ninth.

10.

Commentary on the Bondage Discourse

121. In the tenth, "Here, venerable sir, by the king" - this those monks reported while reporting the Elder Ānanda's good deed among those people. It is said that an octagonal jewel given by Sakka to King Kusa had come down by tradition to the king. The king, at the time of adorning, said "Bring that jewel." The people reported "We do not see it in the place where it was kept." The king had the inner household attendants bound, saying "Search for the jewel and hand it over." The Elder Ānanda, having seen them, told those who were to recover the jewel a strategy. They reported to the king. The king said "The elder is wise; do as the elder says." The people in charge of recovery, having placed a water pot in the royal courtyard and having had it surrounded with a curtain, said to those people - "Having wrapped yourselves in a cloth, go in there and lower your hand." The jewel thief thought - "It is not possible to give up or make use of the king's property." He, having gone home, having placed the jewel in his armpit, having wrapped himself in a cloth, having come back, having dropped it into the water pot, departed. When the great multitude had withdrawn, the king's men, having lowered their hand into the pot, having seen the jewel, having brought it, gave it to the king. The great multitude made an uproar, saying "The jewel has been found, it is said, by the method shown by the Elder Ānanda." Those monks, while reporting that matter to the Tathāgata, reported this incident. The Teacher - "It is not wonderful, monks, that Ānanda should have caused a jewel taken into the hands of human beings to be brought back, when formerly wise men, standing in their own knowledge, having caused goods taken into the hands of even animals born with rootless rebirth-linking to be brought back, gave them to the king" - having said this -

He related the Mahāsāra Jātaka.

"Not that strong" - they do not call that bondage firm. "Which is of iron" means which is made of iron. "Thoroughly infatuated" means well and truly infatuated; or infatuated with infatuation, thus thoroughly infatuated; the meaning is infatuated through the imagination "this is the essence." "Longing" means attachment, desire. "They say" means they speak. "Dragging down" means dragging into the four realms of misery. "Loose" means not standing having prevented movement like a bondage of iron and so on. For indeed, those bound by that bondage go even to foreign lands. "Difficult to escape" means impossible to release except by supramundane knowledge. The tenth.

The first chapter.

2.

The Second Chapter

1.

Commentary on the Seven Matted-Hair Ascetics Discourse

122. In the first discourse of the Second Chapter, "in the Eastern Park, in Migāramātā's mansion" means in the monastery termed the Eastern Park, in the mansion of Migāramātā. Herein this is the progressive discourse - In the past, at the summit of a hundred thousand cosmic cycles, a certain female lay follower, having invited the Blessed One Padumuttara, having given a gift of a hundred thousand to the Community of monks headed by the Buddha, having lain down at the feet of the Blessed One - made the aspiration "May I be the chief female attendant of a Buddha such as you in the future." She, having wandered in the round of rebirths among gods and human beings for a hundred thousand cosmic cycles, in the time of our Blessed One, took conception in the womb of Queen Sumanā in the house of the millionaire Dhanañcaya, the son of Meṇḍaka, in the city of Bhaddiya. At the time of her birth they gave her the name Visākhā. When the Blessed One came to the city of Bhaddiya, she, together with five hundred girls, having gone out to meet the Blessed One, became a stream-enterer at the very first sight. Afterwards she went to the house of the prince Puṇṇavaḍḍhana, the son of the millionaire Migāra, in Sāvatthī. There the millionaire Migāra placed her in the position of mother. Therefore she is called Migāramātā. In the mansion built by her.

"Outside the door-porch" means outside the door-porch of the mansion, not of the monastery. That mansion, it is said, like the Brazen Palace, was surrounded on all sides by a wall fitted with four door-porches. Among those, outside the eastern door-porch, in the shade of the mansion, looking towards the eastern world system, he was seated on the excellent Buddha-seat that had been prepared.

"With overgrown armpit hair, nails, and body hair" means with overgrown armpit hair, overgrown nails, and overgrown body hair; the meaning is: with long hair in the armpits and so on, and with long nails. "Carrying various requisites" means a varied pingo, various kinds of articles that are requisites of one gone forth. "Passing by not far" means they enter the city by a path not far away. "I am King, venerable sir" means "I, venerable sir, am King Pasenadi of Kosala; you know my name." But why does the king, seated in the presence of the foremost person in the world, raise joined palms in salutation towards such naked, wretched, and unfortunate ones? For the purpose of winning them over. For thus it occurred to him - "If I do not do even this much for them, thinking 'We have abandoned wife and children and for his sake endure poor food, uncomfortable sleeping places, and so on, yet this one does not even make a salutation with joined palms to us,' they would conceal what they have seen and heard by themselves and would not report it. But when this is done, they will report without concealing." Therefore he acted thus. Furthermore, he acted thus for the purpose of knowing the Teacher's disposition.

"Kāsi sandalwood" means smooth sandalwood. "Garlands, scents, and cosmetics" means by one wearing garlands for the purpose of beauty and fragrance, scents for the purpose of pleasant fragrance, and cosmetics for the purpose of beauty and fragrance.

"By living together" means by dwelling together. "Morality should be known" means he should be known as either virtuous or immoral by one who lives together with him, by one who approaches him. "And that over a long period, not briefly" means that morality should be known over a long time, not over a short time. For in two or three days, the appearance of self-restraint and the appearance of sense-restraint cannot be displayed. "By one who pays attention" means it is possible to know only by one who pays attention, reflecting "I shall examine his morality," by one who reviews; not by the other. "By one who is wise" means that too only by a wise person endowed with wisdom. For a fool, even though paying attention, is unable to know.

"By dealings" means by speaking.

Here indeed, commercial dealing is called "conventional expression." In "Four noble statements, four ignoble statements," here it is volition. In "Term, designation, description, conventional expression," here it is concept. In "He would express himself merely by conventional expression," here talk is the conventional expression. Here too, this very same is intended. For a certain person, his talk face to face does not agree with his talk in one's absence, and his talk in one's absence does not agree with his talk face to face; likewise, his former talk does not agree with his latter talk, and his latter talk does not agree with his former talk. He can be known just by his speaking thus: "This person is impure." But for one of pure morality, the former agrees with the latter, and the latter with the former; what is spoken face to face agrees with what is spoken in one's absence, and what is spoken in one's absence agrees with what is spoken face to face. Therefore, making known that the state of purity can be known by one who speaks, he said thus.

"Strength" means the strength of knowledge. For one who has no strength of knowledge, when misfortunes have arisen, not seeing what should be grasped and what duty should be done, he goes about as if having entered a house without a door. Therefore he said: "In misfortunes, great king, strength should be known." "By discussion" means by conversation. For the talk of one lacking wisdom bobs up like a ball in water, but for a wise person who is speaking, discernment is immediate. For indeed by the splashing in the water, a fish is known to be either small or great. "Informants" means those who prowl beneath. For spies, even though they move about on the mountain top, are still those who prowl beneath. "Having investigated" means having gone about, having examined; the meaning is having known this and that occurrence. "Dust and dirt" means dust and dirt. "By appearance and form" means by colour and shape. "By a brief seeing" means by a cursory seeing. "By the guise" means by the requisite articles. "Like an imitation, like a clay earring" means like a clay earring resembling a gold earring. "A half-māsa of copper" means a half-māsa coin of copper. The first.

2.

Commentary on the Five Kings Discourse

123. In the second, "forms" means visual object with the classification of blue, yellow, and so on. "The highest of sensual pleasures" - one who regards forms as important said this is the highest, the foremost of sensual pleasures. The same method applies in the remaining ones too. "When" (yato) means whenever (yadā). "Having agreeableness as its limit" means having agreeableness as its culmination, having agreeableness as its summit. Therein, there are two kinds of agreeableness: personal agreeableness and conventional agreeableness. Personal agreeableness means what is desirable and pleasant to one person is that very thing undesirable and unpleasant to another. For to those dwelling in the borderlands, even earthworms are desirable, pleasant, and agreeable, but to those dwelling in the middle country, they are extremely loathsome. And for them, peacock meat and so on are desirable, but for the others, those are extremely loathsome. This is personal agreeableness. The other is conventional agreeableness.

What is called desirable and undesirable object is not divided in the world, but it should be shown by dividing it. And when dividing, it should not be divided by reference to those of extreme sovereignty such as Mahāsammata, Mahāsudassana, Dhammāsoka, and so on. For even a celestial-like object presents itself as disagreeable to them. Nor should it be divided by reference to those who are extremely destitute, for whom food and drink are difficult to obtain. For to them, even the leftover grains of broken-rice porridge and even the flavour of rotten meat are extremely sweet, like the Deathless. But it should be divided by reference to those of middling status - accountants, chief ministers, millionaires, householders, merchants, and so on - who at times obtain what is desirable and at times what is undesirable. But impulsion is unable to define that object as desirable or undesirable. For impulsion finds pleasure even in the desirable and even in the undesirable, and becomes corrupted even towards the desirable and even towards the undesirable. But exclusively, resultant consciousness defines the desirable and undesirable. Although indeed those holding wrong views, having seen the Buddha or the Community or great shrines and other lofty objects, close their eyes and experience displeasure, and having heard the sound of the Teaching, block their ears, yet their eye-consciousness and ear-consciousness are only wholesome resultant. Although indeed dung-pigs and so on, having smelled the odour of dung, become joyful thinking "We shall get to eat," yet in seeing the dung, their eye-consciousness, in smelling its odour, their nose-consciousness, and in tasting its flavour, their tongue-consciousness are only unwholesome resultant. But the Blessed One, with reference to personal agreeableness, said beginning with "Those forms, great king."

"Candanaṅgalika" - this is the name of that lay follower. "It occurs to me, Blessed One" means the Blessed One, one reason presents itself to me, becomes evident. For him, those five kings, adorned with jewelled earrings, even though they had come by way of being seated in a prepared banqueting hall, with great royal majesty and supreme sovereign wealth, from the time of standing in the presence of the One of Ten Powers, like lamps by day, like embers sprinkled with water, like fireflies at sunrise, their radiance destroyed, their splendour destroyed, and having seen that Tathāgata shining a hundredfold, a thousandfold more than them, the inspiration arose: "Great indeed, sirs, are those called Buddhas." Therefore he spoke thus.

"Kokanada" - this is a synonym for lotus. "In the morning" (pāto) means early in the morning. "Would be" (siyā) means might be (bhaveyya). "With fragrance not faded" (avītagandha) means with fragrance not departed. "The Resplendent One" (Aṅgīrasa) means the Perfectly Self-awakened One. For rays issue forth from the limbs of the Blessed One; therefore he is called "the Resplendent One." Just as a lotus known as kokanada would be in full bloom right early in the morning, with its fragrance not faded, just so, see the Blessed One, the Resplendent One, blazing like the sun, shining in the sky - this is the meaning here in brief. "Clothed the Blessed One" means he gave to the Blessed One - this is the meaning. But here, from the standpoint of popular expression, such a statement is used. It is said that that lay follower - Having thought "These, having gained confidence in the virtues of the Tathāgata, give me five upper robes; I too will give them to the Blessed One alone," he gave them. The second.

3.

Commentary on the Doṇapāka Discourse

124. In the third, "doṇapākakuraṃ" means a doṇa-measure of cooked rice - the meaning is he eats cooked food of a doṇa-measure of rice-grain and a suitable amount of lentil curry and vegetables. "One who has eaten" means previously, having dispelled the drowsiness after a meal and having rested for a moment, he goes to attend upon the Buddha; but on that day, while still eating, having remembered the One of Ten Powers, having washed his hands, he went. "Breathing heavily" means as he was going, a powerful fever from the meal arose; therefore he breathes with heavy breaths, and drops of sweat emit from his body too; standing on both sides, they fan him with pairs of palm-leaf fans; but out of respect for the Buddha, he does not venture to lie down - with reference to this, "breathing heavily" is said. "Spoke this verse" means the king is wearied by immoderation in eating; having thought "Now I shall bring about comfortable abiding for him," he spoke. "Of a person" means of a being. "A hundred coins" means fifty for the morning meal and fifty for the evening meal - thus a hundred coins. "Having learnt thoroughly" means having gone a little way with the king, "To whom shall I give this ceremonial sword, great king?" "Give it to so-and-so by name" - he, having given that sword, having come to the presence of the One of Ten Powers, having paid homage, while still standing, having said "Speak the verse, Master Gotama," the meaning is having learnt thoroughly what was spoken by the Blessed One.

"Would recite it when food was being served" - how does he recite? According to the procedure of the Blessed One's advice. For the Blessed One instructed him thus - "Young man, do not recite this verse like an actor at every place you arrive at; having stood at the king's eating place, without saying it at the first morsels and so on, you should say it when the last morsel is taken; the king, having merely heard, will throw away the morsel of food. Then, when the king's hands are washed, having removed the bowl, having counted the grains of rice, having ascertained the suitable amount of vegetables, on the following day you should bring just that much rice-grain; and having recited it at the morning meal, you should not recite it at the evening meal." He, having assented saying "Very well," on that day, because of having gone after the king had eaten the morning meal, at the evening meal he spoke the verse according to the procedure of the Blessed One's advice. The king, having remembered the word of the One of Ten Powers, threw away the morsel of food right into the bowl. When the king's hands were washed, having removed the bowl, having counted the grains of rice, having ascertained the suitable amount of vegetables, on the following day they brought just that much rice-grain.

"Settled on a nāḷi-measure of rice at most" means that young man, it is said, goes day by day to the presence of the Tathāgata; he became intimate with the One of Ten Powers. Then one day he asked him "How much does the king eat?" He said "A nāḷi-measure of rice." "That will suffice; to this extent this is a man's portion; from now on do not recite the verse." Thus the king settled right there. "With benefit pertaining to the present life and with benefit pertaining to the future life" - here, the state of having a well-slimmed body is called the benefit pertaining to the present life; morality is the benefit pertaining to the future life. For moderation in eating is a factor of morality. The third.

4.

Commentary on the First Battle Discourse

125. In the fourth, "Vedehiputta" - "Vedehī" is a designation for a wise person; the meaning is the son of a wise woman. "Fourfold" means possessed of four factors reckoned as elephants, horses, chariots, and infantry. "Having arrayed" means having put on armour by donning leather and so on. "Fought a battle" means they fought. For what reason? It is said that when King Mahākosala was giving his daughter to Bimbisāra, a village named Kāsigāma, yielding a hundred thousand, situated between the two kingdoms, was given to the daughter. And when the father was killed by Ajātasattu, his mother too died before long through the sorrow of separation from the king. Thereupon King Pasenadi of Kosala - "Mother and father were killed by Ajātasattu; the village belongs to my father" - for that purpose he makes a case. Ajātasattu too, saying "It belongs to my mother," for the sake of that village, the two, uncle and nephew, fought.

"Having evil ones such as Devadatta and others as friends" - thus he has evil friends. "Those very ones are his companions" - thus he has evil companions. "Towards those very ones his mind is slanting and inclined" - thus he has evil associates. For Pasenadi, the state of having good friends and so on should be understood by virtue of the Elder Sāriputta and others. "Sleeps in suffering" means bewailing the elephants and so on that were lost, he will sleep in suffering. This the Blessed One said having again seen the cause of his victory. "Winning, one begets enmity" means the one who conquers begets enmity, obtains an inimical person. The fourth.

5.

Commentary on the Second Battle Discourse

126. In the fifth, "marched against" means having incurred reproach through defeat, during the night-time, having heard from a senior gone-forth named Buddharakkhita the cause of victory stated to the senior gone-forth Dhammarakkhita - "Go to the monastery and listen to the friendly conversation of the monks" - namely "if the king were to employ this strategy and go, he would conquer again," he marched against.

"As long as it is suitable for him" means as long as it is suitable for him, it is bearable. "When others" means when others. "They plunder" means they plunder the person who stands having plundered that one. "Is plundered" means is plundered. "Thinks it is an opportunity" means he indeed imagines it to be a "reason." "When" means at whatever time. "The victor obtains one who conquers" means the person who conquers afterwards obtains even one who conquers him. "An irritator" means one who strikes back. "One who irritates" means one who strikes. "By the turning of action" means by the ripening of action, by the giving of the result of that action of plundering. "The plundered one is plundered" means that plunderer is plundered. The fifth.

6.

Commentary on the Mallikā Discourse

127. In the sixth, "approached" means having had the lying-in-chamber attended to and having given protection at the time of Queen Mallikā's delivery, he approached. "Was displeased" means he was displeased, thinking: "Great authority has been given to my daughter of a poor family; if she had obtained a son, she would have achieved great honour; now she has declined from that." "Better" means some women are indeed better than a slow-witted, dull-and-dumb son. "Posa" means "than men." "Lord of people" means he addresses the king who is the sovereign of the people. "Sassudevā" means one who regards her mother-in-law and father-in-law as deities. "Lord of the land" means chief of the directions. "Of such a fortunate woman" means of such a good wife. The sixth.

7.

Commentary on the Heedfulness Discourse

128. In the seventh, "having taken hold of" means having taken hold of, having taken - this is the meaning. "Diligence" means the diligence of one who causes others to act. "Included" means containment, throwing in. "Even so" - for the diligence of one who causes others to act is like the elephant's footprint, and the remaining wholesome mental states of the four planes are like the remaining kinds of footprints. Those, like the remaining footprints in the elephant's footprint, are included in diligence, and revolve within diligence. And just as the elephant's footprint is the foremost and highest among the remaining footprints, so it shows that diligence is among the remaining mental states. For even though mundane, in the sense of being the cause of attainment of even exalted and supramundane mental states, it is indeed the foremost.

"They praise diligence" means they praise diligence itself, saying "by one desiring these things beginning with life, only diligence should be practised." Or because the wise praise diligence in meritorious deeds, therefore by one desiring things beginning with life, only diligence should be practised - this is the meaning. "Through the attainment of benefit" means through the obtaining of benefit. The seventh.

8.

Commentary on the Good Friend Discourse

129. In the eighth, "and that is for one with good friends" means this Teaching is indeed well proclaimed only for one with good friends, not for one with evil friends. Although indeed the Teaching is well proclaimed for all, yet it fulfils its purpose for one with good friends who listens and has faith, like medicine for one who uses it, not for the other. Therefore this was said. "Teaching" - here the teaching of the Teaching should be understood.

"This is half" - the Elder, it is said, having gone to a private place, thought - "This so-called ascetic practice succeeds for one established in individual effort when there are exhorters, instructors, and good friends; half comes from good friends, half from individual effort." Then this occurred to him - "I, established in limited knowledge, am not able to think about it without remainder; having asked the Teacher, I shall become free from uncertainty." Therefore, having approached the Teacher, he spoke thus. "Of the holy life" means of the noble path. "That is to say, good friendship" means whatever is called good friendship, that is the half; from that the half comes - this is the meaning. Thus by the Elder it was said: "Half and half of right view and so on come from good friends, half and half from individual effort." Although this was the Elder's wish, just as when a stone pillar is raised by many, there is no distinction "this much was raised by such a one, this much by such a one"; and just as when sons have arisen in dependence on mother and father, there is no distinction "this much originated from the mother, this much from the father"; so here too this is a matter that cannot be distinguished - it is not possible to determine "this much of right view and so on originated from good friends, this much from individual effort." But since half the quality is obtainable through good friendship, by the Elder's disposition it became called "half"; since the entire quality is obtained, by the Blessed One's disposition it became called "the entirety." "Good friendship" - this is taken as being called the factor of attainment in the preliminary portion. In meaning, the four aggregates obtained in dependence on a good friend by way of morality, concentration, and insight. Some say "the aggregate of mental activities" as well.

"Do not say so, Ānanda" means Ānanda, do not speak thus; you who are very learned, who have attained analytical knowledge as a learner, having received eight boons, attend upon me, possessed of four wonderful and marvellous qualities - it is not proper for one such as you to speak thus. "This is the entire holy life, Ānanda, that is to say, good friendship" - this the Blessed One - said with reference to: "The four paths, the four fruits, the three true knowledges, the six direct knowledges - all are indeed rooted in good friendship." Now, showing the reason by verbal expression alone, he said beginning with "for a monk with good friends, this." Therein, "to be expected" means to be anticipated, to be desired; the meaning is that it will inevitably come to be.

"Here" means in this Dispensation. In "he develops right view" and so on, first, this is the brief explanation of just the eight initial terms - 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 originating. Right livelihood has the characteristic of right purification. Right effort has the characteristic of right exertion. Right mindfulness has the characteristic of right establishing. Right concentration has the characteristic of right composing.

Among these, each one has three functions. As follows - Right view, to begin with, abandons wrong view together with other defilements opposed to itself, makes cessation its object, and sees the associated mental states through non-delusion by means of dispelling the delusion that conceals them. Right thought and the rest likewise abandon wrong thought and so on, and make cessation their object. But here, in particular, right view rightly shows the co-arisen mental states. Right thought applies the co-arisen mental states, right speech rightly encompasses, right action rightly originates, right livelihood rightly purifies, right effort rightly exerts, right mindfulness rightly establishes, right concentration rightly fixes.

Furthermore, this right view, in the preliminary stage, occurs at different moments and with different objects, but at the time of the path, at one moment and with one object. But by function, right view 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 are abstinences and also volitions, but at the moment of the path, they are only abstinences. Right effort and right mindfulness - this pair too, by function, obtains four names by way of right strivings and establishments of mindfulness. But right concentration, both in the preliminary stage and at the moment of the path, is just right concentration itself.

Thus, for now, having known the explanation of meaning of just the eight initial terms stated by the method beginning with "right view," now in "he develops, based upon seclusion" and so on, it should be understood thus. "Develops" means increases; the meaning is that one generates again and again in one's own continuity of consciousness, brings into existence. "Based upon seclusion" means dependent on seclusion, or dependent in seclusion - thus "based upon seclusion." "Seclusion" means the state of being secluded. And this state of being secluded is fivefold: seclusion by substitution, seclusion by suppression, seclusion by eradication, seclusion by subsiding, and seclusion by escape. Thus, regarding this fivefold seclusion. "Based upon seclusion" means one should understand this meaning: one develops right view based upon seclusion by substitution, based upon seclusion by eradication, and based upon seclusion by escape. For thus this meditator engaged in the development of the noble path develops right view based upon seclusion by substitution by function at the moment of insight, based upon seclusion by escape by disposition, but at the time of the path, based upon seclusion by eradication by function, and based upon seclusion by escape by way of object. This same method applies to "based upon dispassion" and so on. For dispassion and so on are indeed of the same meaning as seclusion.

Only here, release is twofold: release by relinquishment and release by springing forward. Therein, "release by relinquishment" means the abandoning of mental defilements by way of substitution at the moment of insight, and by way of eradication at the moment of the path. "Release by springing forward" means the springing forward towards Nibbāna by the state of inclining towards it at the moment of insight, but by making it the object at the moment of the path; both of those are applicable in this method of explanation of meaning that is a mixture of mundane and supramundane. For thus this right view relinquishes mental defilements in the aforesaid manner, and springs forward towards Nibbāna.

"Maturing in release" - but by this complete expression, it means: maturing towards the purpose of release, and matured; ripening, and fully ripened. For this monk engaged in the development of the noble path develops it in such a way that right view ripens towards the purpose of release by relinquishment of mental defilements and the purpose of release by springing forward towards Nibbāna, and in such a way that it becomes fully ripened. This same method applies to the remaining path factors.

"Having come to" means beginning with, with reference to, dependent on. "Subject to birth" means having the intrinsic nature of birth, having birth as their natural condition. "Therefore" - because even the entire noble path is obtained in dependence on a good friend, therefore. "Well then" is an indeclinable particle used in the sense of release. "They praise diligence" means they commend diligence; therefore diligence should be practised. "Through the attainment of benefit" means through the obtaining of benefit. The eighth.

9.

Commentary on the First Heirless Discourse

130. In the ninth, "during the day" means the daytime of the day; the meaning is the noon period of the day. "Property" means wealth. "What then to say of silver" means what then to say of silver goods of the various kinds such as gold, silver, copper, iron, planks, tortoise-shell and so on, both in compact form and of the various kinds of articles for use such as vessels and so on? "It is so much indeed" - the meaning is what talk of limitation could there be? "It is so much indeed" - the meaning is what talk of limitation could there be. "Porridge of broken rice" means a meal of rice with husk-powder. "With vinegar as a second" means with rice-gruel as a second. "Hempen" means made of hempen bark-strips. "A garment of three pieces" means a lower garment made by sewing three pieces together at two places.

"A bad person" means an inferior person. Regarding "conducive to higher states" and so on: because by way of giving fruit in successively higher planes, its summit is upward, thus it is "conducive to higher states." "Leading to heaven" means beneficial for heaven, because it produces rebirth there. "Resulting in happiness" means its result in the places of rebirth would be happiness. "Conducive to heaven" because of the well arising of the highest distinctions such as divine beauty and so on. He does not establish such an offering of giving.

"With sweet water" means with sweet-tasting water. "With pure water" means with pure water, due to the whiteness of the water at the place where the waves break. "With good fords" means with beautiful fords. "People would that" means the water by which it has sweet water, people would not carry away that water having filled vessels. "Nor use it as they need" means whatever water-function should be done with water, that they would not do. "That, not being drunk" means that not being consumed. "He becomes a doer of duties" means a doer of duties that should be done by oneself and also a doer of wholesome duties; he consumes, and engages in business activities, and gives gifts - this is the meaning. The ninth.

10.

Commentary on the Second Heirless Discourse

131. In the tenth, "provided with almsfood" means he connected him with almsfood, he gave almsfood - this is the meaning. "Departed" means he went on some business such as attendance on the king and so on. "Afterwards he was remorseful" means he, it is said, sees that Paccekasambuddha on other days too, but the thought to give does not arise in him. But on that day, this Individually Enlightened One Tagarasikhi, the third son of Queen Padumavatī, having spent time in the happiness of fruition attainment on Mount Gandhamādana, having risen in the earlier period of the day, having washed his face at Lake Anotatta, having dressed on the red arsenic slab, having tied the waistband, having taken his bowl and robe, having attained the fourth meditative absorption which is the foundation for direct knowledge, having risen up into the sky by supernormal power, having descended at the city gate, having put on his robe, having taken his bowl, as if depositing a bag of a thousand at the house-doors of the city-dwellers, with his pleasing deportment of going forth and so on, gradually he arrived at the millionaire's house-door. And on that day the millionaire, having risen right early, having eaten sumptuous food, having had a seat prepared in the door-porch, was seated cleaning between his teeth. He, having seen the Individually Enlightened One, because he had eaten early that day and was seated, having produced a thought of giving, having had his wife summoned, having said "Give almsfood to this ascetic," departed.

The millionaire's wife thought - "In all this time I have never before heard the word 'give' from him, and even when he has something given, today he does not have it given to just anyone, but has it given to an Individually Enlightened One who is free from lust, hate and delusion, who has vomited out the mental defilements, who has laid down the burden; without giving just anything, I shall give superior almsfood." Having come out from the house, having paid homage to the Individually Enlightened One with the fivefold prostration, having taken his bowl, having had him seated on a prepared seat inside the dwelling, having prepared a meal with well-purified rice grains, having observed solid food, vegetables and lentil curry suitable to that, having filled the bowl, having adorned it outside with perfumes, having placed it in the hands of the Individually Enlightened One, she paid homage. The Individually Enlightened One - Thinking "I shall look after other Individually Enlightened Ones too," without eating at all, having given thanksgiving, departed. That millionaire too, coming from outside, having seen the Individually Enlightened One, said: "We said 'Give almsfood to you' and departed; have you received it?" "Yes, millionaire, it has been received." Saying "Let me see," he raised his neck and looked. Then the fragrance of the almsfood, having risen up, struck his nostrils. He, being unable to restrain his mind, was afterwards remorseful.

"It would be better that this" and so on is a showing of the manner in which the remorse arose. "And he deprived his brother's only son of life for the sake of property" means at that time, it is said, while the family was still undivided, his mother and father and elder brother died. He lived together with his brother's wife. But his brother had one son; people say to him while he was playing in the street - "This slave, this female slave, this vehicle, this wealth is your property." He, having taken up their talk - Says such things as "This slave is my property."

Then his uncle thought - "This boy speaks thus even now; in old age he might split the family in the middle. I shall do now what has to be done to him." One day, having taken an adze - Having said "Come, son, let us go to the forest," having led him to the forest, having killed him while he was crying out and crying out, having thrown him into a pit, he covered him with earth. With reference to this, that was said. "Seven times" means seven occasions. And here the meaning should be understood by way of the prior and subsequent volitions. For in a single giving of almsfood, a single volition alone does not give two conceptions; but by the prior and subsequent volitions, he was reborn seven times in heaven and seven times in a millionaire's family. "Old" means the volitional action of the volition of giving almsfood to the Paccekasambuddha.

"Possession" means the object possessed. "Dependents" means in dependence on one great family, even fifty or sixty families live; with reference to those people, this was said. "All must be left behind" means all this must be gone without taking. "All goes to being abandoned" means all this is of the intrinsic nature of being abandoned, the meaning is that it is of the intrinsic nature of what must be relinquished. The tenth.

The second chapter.

3.

The Third Chapter

1.

Commentary on the Puggala Discourse

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

"Basket-maker's family" means in a family of bamboo-strip workers. "Hunter's family" means in a family of deer-hunters and so on. "Chariot-maker's family" means in a family of leather-workers. "Refuse-scavenger's family" means in a family of flower-refuse removers. "With a difficult livelihood" means with a painful livelihood. "Ugly" means having the colour of a charred stump, like a dust-sprite. "Unsightly" means disagreeable to look at even for a mother who has given birth. "Dwarfish" means a dwarf. "Blind" means blind in one eye or blind in both eyes. "Crippled" means crippled in one hand or crippled in both hands. "Lame" means lame in one foot or lame in both feet. "Paralysed" means one whose side of the body is destroyed, one who crawls on a chair. "Of lighting" means of the requisites for a lamp such as an oil saucer and so on. In "Thus, great king," here a certain person, without seeing the light outside, having died in the mother's womb itself, being reborn in the realms of misery, transmigrates even for an entire cosmic cycle; he too is one heading from darkness to darkness. He, however, would be a deceitful person. For it is said that such a rebirth occurs for a deceitful person.

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

"Reviles" means he reviles with the ten grounds for reviling. "Abuses" means, "Why do you stand here? What agricultural work and so on have you done for us?" and so on - he abuses with words of contempt. "One who irritates" means one who strikes. "Of undistracted mind" means of fully focused mind. The first.

2.

Commentary on the Ayyikā Discourse

133. In the second, "old" means feeble and decrepit with age. "Aged" means advanced in age. "Advanced in years" means old by birth. "Having traversed the span of life" means having passed beyond a long period of time. "Having reached the final stage of life" means having arrived at the final stage of life. "Dear and agreeable" means it is said that when the king's mother had died, his grandmother, standing in the position of mother, looked after him; therefore strong affection arose in him towards his grandmother. Therefore he spoke thus. "By means of an elephant-jewel" means an elephant worth a hundred thousand, adorned with ornaments worth a hundred thousand, is called an elephant-jewel. In the case of a horse-jewel too, the same method applies. An excellent village too is just a village yielding a hundred thousand. "All of them are subject to breaking" means for among those, some break even while being made, some when completed but not yet removed from the wheel, some merely placed on the ground after being removed, some beyond that; just so among beings too, some die having taken conception, some while still not emerged from the mother's womb when the mother has a difficult pregnancy, some just after emerging, some beyond that. Therefore he spoke thus. The second.

134. In the third, everything is clear in itself. The third.

4.

Commentary on the Issatta Discourse

135. The laying down of the fourth arises from an occasion. It is said that at the time of the Blessed One's first enlightenment, great material gain and honour arose for him and for the Community of monks. The sectarians, their material gain and honour having been destroyed, went about lamenting thus among families - "The ascetic Gotama says thus: 'Gifts should be given only to me, gifts should not be given to others. Gifts should be given only to my disciples, gifts should not be given to the disciples of others. Only what is given to me is of great fruit, what is given to others is not of great fruit. Only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' Is it proper for one who himself depends on going for alms to create an obstacle to the four requisites of others who depend on going for alms? He does what is inappropriate, what is unsuitable." That talk, spreading, reached the royal family. The king, having heard, thought - "This is impossible, that the Tathāgata should create an obstacle to the material gain of others. These are striving for the loss and disrepute of the Tathāgata. If I, standing right here, were to say 'Do not speak thus, the Teacher does not speak thus,' that talk would not be brought to acceptance; I shall persuade them of it at the very time when this public has assembled" - and waiting for a festival day, he remained silent.

At a later time, when a great festival had arrived, thinking "This is the time for this," he had a drum beaten in the city - "Whether faithful or faithless, whether holding right views or holding wrong views, except for those guarding the house, children, or women, the rest who do not come to the monastery - a fine of fifty." He himself too, having bathed right early, having finished his morning meal, adorned with all ornaments, together with a great army, went to the monastery. And while going, he thought - "Blessed One, you, it is said, speak thus: 'Gifts should be given only to me... etc. what is given to the disciples of others is not of great fruit' - to ask thus would be inappropriate; I shall ask a question instead, and the Blessed One, while answering the question, will at the end break the argument of the sectarians." He, asking the question, said: "Where, venerable sir, should a gift be given?" "Where" means in whichever person the mind has confidence, to that person it should be given, or it should be given to him - this is the meaning.

When this was said, the king looked at those people by whom the words of the sectarians had been reported to him. They, merely being looked at by the king, became downcast, with faces cast down, scratching the ground with their big toes, and stood there. The king - "With a single statement, venerable sir, the sectarians are defeated!" - thus he spoke in a loud voice, making the public hear. And having spoken thus - "The Blessed One says that the mind can have confidence anywhere among Jains, naked ascetics, wandering ascetics, and so on; but where, venerable sir, is what is given of great fruit?" he asked. "This is one thing" means having said "Great king, what was asked by you first is one thing, what was asked afterwards is another; consider this; but the answering of questions is my burden," he said beginning with "to one who is moral, indeed" and so on. Therein, "idha tyassā" means "here for you there would be." "Fully engaged" means become a mass. "Untrained" means untrained in the art of archery. "Unpractised in hand" means one whose hand has not been trained by way of fist-clenching and so on. "Unpractised in training" means one who has not gained familiarity with heaps of grass, heaps of clay, and so on. "Unpractised in archery" means one who has not demonstrated the throwing of arrows before kings, royal ministers, and chief ministers. "Terrified" means one whose body trembles.

In the passage beginning with "sensual desire has been abandoned" and so on, sensual desire is abandoned by the path of arahantship, anger by the path of non-returning, sloth and torpor by the path of arahantship itself, likewise restlessness, remorse by the third path itself, and sceptical doubt is abandoned by the first path. "With the aggregate of morality of one beyond training" means the aggregate of morality of one beyond training is called the aggregate of morality of one beyond training. This same method applies everywhere. And here, by the former four terms, mundane and supramundane morality, concentration, wisdom, and liberation have been spoken of. Knowledge and vision of liberation is reviewing knowledge; that is mundane only.

"Archery" means the craft of arrows. In "strength and energy," here "strength" means the air element; "energy" means just bodily and mental energy. "Bhare" means "he would support." "Not a coward on account of birth" means he would not support a coward on account of birth, thinking "this one is accomplished in birth."

In "patience and meekness," here "patience" means endurance-patience; "meekness" means arahantship. "Qualities" means these two qualities. "Hermitages" means public rest-houses. "In the wilderness" means in a forest place; the meaning is that one should have quadrangular ponds and so on constructed in a waterless forest. "In difficult places" means in uneven places. "Bridges" means one should make bridges of fifty cubits or sixty cubits, sprinkled with pure sand.

Now, describing the duty of going for alms for monks dwelling in these forest lodgings, he said beginning with "food, drink" and so on. Therein, "lodgings" means beds, chairs, and so on. "With a clear mind" means even when giving to one who has eliminated the mental corruptions, one should give not with a mind that is doubtful and stained by mental defilements, but with a clear mind only. "Thundering" means roaring. "With a hundred peaks" means with a hundred summits; the meaning is with many peaks. "Having prepared" means having constructed, having combined, having made into a heap.

"Rejoicing" means having become satisfied in mind. "He distributes" means he moves about in the place where alms are given; or he gives gifts as if scattering. "Stream of merit" means a stream of merit made of many volitions of giving. "Rains down upon the giver" means just as a torrent of water issuing from a cloud arisen in the sky, moistening, wetting, and drenching the earth, rains down upon it, just so this stream of merit too, arisen within the donor, moistens, fills, and overflows that very giver within. Therefore it was said "rains down upon the giver." The fourth.

5.

Commentary on the Pabbatūpama Discourse

136. In the fifth, "anointed on the head" means those who have been sprinkled on the head with the warrior-caste consecration, those who have received the consecration. "Obsessed with greed for sensual pleasures" means those who are obsessed by greed for sensual pleasures, those who are overpowered. "Who have attained stability in the country" means those who have attained the state of firmness in the country. "Royal duties" means royal tasks, duties that must be performed by kings. "In those I" means in those, I. "Engaged" means committed to activity. It is said that this king goes three times a day to attend upon the Blessed One, and there are also many visits in between. As he goes regularly, his army is sometimes large and sometimes small. Then one day five hundred thieves thought - "This king goes at an improper time with a small force to attend upon the ascetic Gotama; having seized him on the way, we shall take the kingdom." They hid in the Blind Men's Grove. Kings indeed are of great merit. Then one man from among them came out and reported to the king. The king, having taken a large army, having surrounded the Blind Men's Grove, having seized them all, from the Blind Men's Grove up to the city gate, on both sides of the road, had stakes planted so close together that one could look from eye to eye at each other, and impaled them on the stakes. With reference to this, he spoke thus.

Then the Teacher thought - "If I were to say, 'Great king, while a perfectly Self-awakened One like me is dwelling in a neighbouring monastery, such a cruel deed has been done by you; what was done by you is inappropriate,' then this king, becoming ashamed, would not be able to compose himself; he will understand while I teach the Teaching by an indirect method" - beginning the teaching of the Teaching, he said beginning with "What do you think?" Therein, "trustworthy" means one who is to be believed; the meaning is one whose word you believe. "Reliable" is a synonym for that very same thing; the meaning is one whose word you have confidence in. "As high as the clouds" means as high as the sky. "Crushing as it comes" means coming from the surface of the earth up to the Akaniṭṭha Brahmā world, making all beings like grass powder on a grinding stone, grinding and coming.

"Other than righteous conduct" means setting aside righteous conduct, there is nothing else to be done; only righteous conduct reckoned as the ten wholesome courses of action should be practised, venerable sir - "Peaceful conduct" and so on are synonyms for that very same thing. "I inform" means I tell. "I announce" means I make known. "Rolls over" means overpowers. "Elephant battles" means battles to be fought having mounted elephants with golden trappings, similar to Nāḷāgiri. "Scope" means accomplishment. "Domain" means opportunity, or the state of being capable. For it is not possible to ward off ageing and death by those means. "Counsellors and chief ministers" means great councillors accomplished in stratagems, similar to the wise men Mahosadha, Vidhura, and others. "Stored in the ground" means having filled great iron cauldrons and placed them in the ground. "Stored in the sky" means having filled leather bags and hung them on beam-joints and so on, and also having filled turrets and so on and placed them there. "To entice" means to divide one from another. To make it so that two persons do not go by one road.

"Reaching up to the sky" means having filled space. "Thus ageing and death" - here only two mountains are taken, but in the Exhortation to the King, "ageing approaches, plundering all youth" - thus these four, namely ageing, death, illness, and failure, have come indeed. "Therefore" - because it is not possible to conquer ageing and death by elephant battles and so on, therefore. "Should establish faith" means should establish faith, should set it up. The fifth.

The third chapter.

Thus in the Sāratthappakāsinī

Of the Commentary on the Saṃyutta Nikāya

the commentary on the Kosala Saṃyutta is completed.

4.

Connected Discourses with Māra

1.

The First Chapter

1.

Commentary on the Tapokamma Discourse

137. In the first discourse of the Mārasaṃyutta, "was dwelling at Uruvelā" means having penetrated omniscient knowledge, he dwells in dependence on the village of Uruvelā. "Newly fully enlightened" means having fully awakened, at the very first, within the first week itself. "By that performance of austerities" means by the performance of austerities carried out for six years. "Māra the Evil One" - he kills beings who are practising to go beyond his domain, thus he is "Māra". He urges others towards evil, or he himself is engaged in evil, thus he is "the Evil One". He has also other many names such as the Dark One, the Lord, the Wielder of Power, the Ender, Namuci, the Kinsman of the Heedless, and so on; but here only two names are taken. "Approached" - Having thought "This ascetic Gotama imagines 'I am released'; I shall tell him of his unreleased state," he approached.

"Having departed from austere ascetic practice" means having departed from austere ascetic practice. "Failed" means he says "you are far from the path of purification." "Austere asceticism for immortality" means austere asceticism for immortality, rough austerity performed for the purpose of the state of immortality, the pursuit of self-mortification. "All is not bringing benefit" means having known "all austere asceticism does not bring benefit to me." "Like an oar on dry land" means like an oar on dry ground in the forest. This is what is meant - Just as if, having placed a boat on dry ground in the forest, having filled it with goods, a great multitude having climbed aboard, having taken oars and a rudder, were to drag and push it, that effort of the great multitude, not accomplishing even one or two finger-breadths of movement for the boat, would be useless, not bringing harm - just so, I, having known "all austere asceticism for immortality is not bringing benefit," gave it up.

Now, having abandoned that austere asceticism for immortality, showing the path by which he became a Buddha, he said beginning with "morality" and so on. Therein, by the word "morality," right speech, right action, and right livelihood are taken; by "concentration," right effort, right mindfulness, and right concentration; by "wisdom," right view and right thought. "Developing the path for enlightenment" means developing this very eightfold noble path for the purpose of enlightenment. And here "for enlightenment" means for the purpose of the path. For just as they cook rice gruel itself for the purpose of rice gruel, they cook cake itself for the purpose of cake, and do nothing else, so one develops the path itself for the purpose of the path. Therefore he said "develop the path for enlightenment." "Supreme purity" means arahantship. "Defeated" means you are defeated, vanquished by me. The first.

2.

Commentary on the Hatthirājavaṇṇa Discourse

138. In the second, "in the darkness of the night" means in the fourfold darkness that causes blindness at night, in the great gloom. "Was seated in the open air" means having come out from the Perfumed Chamber, at the end of the walking path, on a stone-slab, having placed the outer robe on his head, undertaking striving, he was seated.

But is it not that for the Tathāgata there is no undeveloped path, nor unabandoned mental defilements, nor unpenetrated unshakable, nor unrealised cessation - why then did he do thus? As a goad for sons of good family in the future. The Teacher did thus, seeing: "In the future, sons of good family, having reflected upon the path traversed by me, thinking 'one should live dwelling in the open air,' will undertake the work of striving." "Great" means large. "Ariṭṭhaka" means black. "Maṇi" means stone. "So was its head" means its head was of such a form, black in colour, the size of a pinnacle building, resembling a great stone.

"Beautiful and ugly" - he says: wandering for a long course, having assumed beautiful and ugly forms, you have come. Or alternatively, "wandering" means wandering about, coming. "For a long course" means the long road from the place of the Wielder of Power as far as Uruvelā, or the long period reckoned as the time of the performance of austerities for six years before enlightenment. "Having assumed beautiful and ugly forms" means having assumed beautiful and ugly forms of various kinds, you have come to my presence on many occasions - this is the meaning. There is indeed no form by which Māra had not previously come to the presence of the Blessed One for the purpose of frightening him. Therefore the Blessed One said thus to him. "Enough for you with that" means enough for you with this activity of displaying Māra's frightening appearances. The second.

3.

Commentary on the Subha Sutta

139. In the third, "well-restrained" means well closed. "They are not subject to Māra's control" means, O Māra, they are not subject to your control. "They are not Māra's captive followers" means they are not your, Māra's, bound companions, pupils, or students. The third.

4.

Commentary on the First Mārapāsa Discourse

140. In the fourth, "through wise attention" means by methodical attention. "Through wise right striving" means by methodical energy, by causal energy. "Liberation" means the liberation of the fruition of arahantship. "Addressed" means having thought "This one, having exerted energy himself, even after attaining arahantship is not satisfied; now he makes the effort for others too, saying 'Attain it!' - I shall obstruct him," he spoke.

"By Māra's snare" means by the snare of defilements. "Those that are divine and those that are human" means whatever divine snares of Māra reckoned as types of sensual pleasure, and human ones reckoned as types of sensual pleasure, there are - he says you are bound by all of them. "Bound by Māra's bondage" means bound by the fetter of Māra, or bound in the fetter of Māra. "You will not escape from me, ascetic" means ascetic, you will not be freed from my domain. The fourth.

5.

Commentary on the Second Mārapāsa Discourse

141. In the fifth, "I am freed" means I am freed. The former discourse was spoken during the rainy season; this one, however, at the time of having finished keeping the rains retreat after having celebrated the invitation to admonish. "On a journey" means a journey of gradual travelling. He says "wander," going a yojana at most day by day. "Let not two by one" means let not two persons go by one road. For when they have gone thus, when one is teaching the Teaching, the other would have to stand silent. Therefore he spoke thus.

"Good in the beginning" means good, beautiful, excellent in the beginning. Likewise in the middle and at the end. And this beginning, middle, and end is indeed twofold by way of the Dispensation and by way of the teaching. Therein, for the Dispensation, morality is the beginning, serenity meditation, insight, and the path are the middle, and fruition and Nibbāna are the end. Or morality and concentration are the beginning, insight and the path are the middle, and fruition and Nibbāna are the end. Or morality, concentration, and insight are the beginning, the path is the middle, and fruition and Nibbāna are the end. But as for the teaching, in a verse of four lines to begin with, the first line is the beginning, the second and third are the middle, and the fourth is the end. For verses of five and six lines, the first line is the beginning, the final line is the end, and the remaining ones are the middle. For a discourse with a single connection, the introduction is the beginning, "he said this" is the end, and the rest is the middle. For one with multiple connections, even though there are many connections in the middle, they are just the middle; the introduction is the beginning, and "he said this" is the end.

"With meaning" means teach making it meaningful. "With phrasing" means teach making it complete with phrases and terms. "Complete in its entirety" means wholly complete. "Pure" means free from impurity. "Holy life" means the holy life of the Dispensation included in the threefold training. "Reveal" means make manifest.

"With little dust in their eyes" means those of the intrinsic nature of having little defilement-dust in the eye of wisdom, as if covered by a fine cloth curtain, able to attain arahantship at the conclusion of a four-line verse - this is the meaning. "Through not hearing" means by reason of not hearing. "They decline" means they decline from the Teaching by way of loss through not obtaining. "The market town of Senāni" means a village established in a place where the army of the first-aeon beings had settled, or the market town named Senānī after Sujātā's father. "I will approach there" means I shall not, having dismissed you, having had residential cells and so on built, dwell being attended to by attendants and so on; but rather, having shown three and a half thousand wonders to the three matted-hair ascetics, I will approach in order to teach the Teaching itself. "He approached there" means having thought "This ascetic Gotama, as if planning a great battle, dismisses sixty persons saying 'Let not two go by one way, teach the Teaching'; but when even this one alone teaches the Teaching, there is no mental delight for me - when many are teaching, how will there be? I shall obstruct him," he approached. The fifth.

6.

Commentary on the Sappa Discourse

142. In the sixth, "brewer's straining basket" means a back-spreading mat of the liquor makers. "Kosalan bronze dish" means a dish for use the size of a chariot wheel belonging to the king of Kosala. "Thundering" means roaring. "Blacksmith's bellows" means by the tube of the blacksmith's furnace. "Being blown" means being filled with the wind of the bellows. "Thus having understood" means - Having created a body of the aforesaid manner, thinking "The ascetic Gotama is engaged in striving, seated comfortably; I shall not disturb him," having seen by the light of a flash of lightning one moving about here and there in the place of retreat, thinking "Who indeed is this being?" Reflecting, having understood thus "this is Māra."

"Empty dwellings" means empty houses. "Sleeping place" means for the purpose of a sleeping place. "I shall stand, I shall walk up and down, I shall sit down, I shall lie down" - for this purpose whoever frequents empty houses - this is the meaning. "That sage, self-restrained" means that Buddha-sage whose individual existence is restrained through the absence of remorse of hands and feet. "Having relinquished, he should wander there" means he should wander having relinquished, having abandoned attachment and desire for that individual existence. "For that is fitting for one such as that" means for such a one, for that Buddha-sage established therein, the conduct of having relinquished attachment to individual existence is fitting, proper, and befitting.

"Prowling creatures" means beings that roam about, such as lions, tigers, and the like. "Fearsome things" means fearsome things both animate and inanimate. Therein, the animate ones are lions, tigers, and the like; the inanimate ones are stumps, ant-hills, and the like during the night-time. For even those at that time appear like demons, and all ropes, creepers, and the like appear like snakes. "There" means among those fearsome things, the Buddha-sage gone to an empty house does not make even so much as a stirring of a hair.

Now, showing the supposition of an impossibility, he said "though the sky should split" and so on. Therein, "should split" means it should split into splinter after splinter like a crow's foot mark. "Should quake" means it should quake like a drop of water struck by the wind on a lotus leaf. "Even if they should thrust a dart into his chest" means even if they should drive a sharp spear-dart into his chest. "In clingings" means in the clingings that are the aggregates. "Do not seek shelter" means when a sharp dart is being driven into the chest, those who out of fear enter the interior of bushes, caves, and the like are said to seek shelter. But Buddhas, who have completely cut off all fear, do not seek such shelter. The sixth.

7.

Commentary on the Supati Discourse

143. In the seventh, "having washed his feet" means having washed for the purpose of refreshing the body temperature. But on the bodies of the Buddhas, muddy dirt does not adhere; even water rolls off as if dropped on a lotus leaf. And yet, entering a house after having washed one's feet on the foot-wiping cloth is the duty of those gone forth. Therein, for the Buddhas there is no breach of duty whatsoever, but standing at the head of the duty, they wash. For if the Tathāgata were indeed not to bathe, nor to wash his feet, they would say "This is not a human being." Therefore, not releasing human conduct, he washes. "Mindful and fully aware" means endowed with the mindfulness and full awareness that discerns sleep. "Approached" means having thought "The ascetic Gotama, having walked up and down in the open air the whole night, having entered the perfumed chamber, sleeps; he will be exceedingly comfortably lying down; I shall disturb him," he approached.

"Why do you sleep" means why do you sleep, what is this sleep of yours, he says. "Why indeed do you sleep" means why indeed do you sleep? "Like an unfortunate one" means like a dead person, and like an unconscious one. "My house is empty" means he says "Thinking 'I have obtained an empty house,' you sleep." "When the sun has risen" means when the sun has arisen. For now other monks sweep, set out drinking water, and prepare themselves for going on the alms round; why do you just sleep?

"Entangling" means entangling by the net that has spread over and stands covering the three existences, by each and every portion of its own net, beginning with "with reference to the internal, eighteen thoughts of craving" and so on. "Clinging" means clinging because of being spread out here and there among matter and so on, because of being rooted in poison, and because of the enjoyment of poison. "To lead anywhere" means to lead somewhere. "With the utter elimination of all clinging" means with the utter elimination of all clinging classified as aggregates, mental defilements, volitional activities, and types of sensual pleasure. "What is that to you, Māra" means Māra, what is this to you? Why do you wander about grumbling incessantly, like a small fly unable to hide in hot rice gruel? The seventh.

8.

Commentary on the Nandati Discourse

144. The eighth has its meaning already stated in the Devatāsaṃyutta. The eighth.

9.

Commentary on the First Āyu Discourse

145. In the ninth, "a little more" means living more, one is unable to live another hundred years; one lives fifty or sixty years. "Addressed" means the ascetic Gotama speaks thus "the life span of human beings is short"; overcome by the delight in opposition, thinking "I shall speak of its longness," he spoke.

"Should not scorn it" means one should not scorn that life span thinking "this is little." "Like one fed on milk" means just as a young boy, an infant lying on his back, having drunk milk, lying down on a fine cloth pad, sleeps as if unconscious, and does not think "anyone's life span is short or long," so too a good person. "One should live as if one's head were on fire" means having known that the life span is limited, one should live as if one's head were ablaze. The ninth.

10.

Commentary on the Second Discourse on Life Span

146. In the tenth, "like the rim around the chariot pole" means just as the wheel-rim of a chariot going during the day revolves around the pole and does not abandon it, so the life span revolves. The tenth.

The first chapter.

2.

The Second Chapter

1.

Commentary on the Rock Discourse

147. In the first discourse of the Second Chapter, "seated" means seated undertaking striving in the manner already stated previously. And Māra, having known his state of being comfortably seated, approaching thinking "I shall disturb him." "He split" means standing on the mountain top, he hurled. The boulders, continuously striking one another, fall. "Whole" means entire. "All" is a synonym for that very thing. The first.

2.

Commentary on the "What, a Lion?" Discourse

148. In the second, "for the purpose of blinding their vision" means out of the desire to destroy the eye of wisdom of the assembly. However, he is unable to destroy the eye of wisdom of the Buddhas, but he is able by making the assembly hear or by showing a frightful object. "Do you think yourself victorious" means do you think "I am one who has won the victory"? Do not think thus, there is no victory for you. "In assemblies" means in the eight assemblies. "Who have attained power" means who have attained the ten powers. The second.

3.

Commentary on the Sakalikā Sutta

149. In the third, "out of stupidity" means by the state of being dull, by the state of sheer delusion. "Or intoxicated with poetry" means or just as a poet, thinking about a poem, intoxicated by that making of poetry, lies down, so you lie down. "Abundant" means many. "Why do you sleep" means why this sleep, why do you just sleep? "Having attained the goal" means having come together with the goal, having reached it. For me there is no such thing as non-inclusion or a purpose that has failed in inclusion. "Dart" means a sharp spear-dart. "Awake I do not fear" means just as a certain one, keeping awake in lion paths and such places, fears, so I, even while keeping awake, do not fear. "Nor do I fear to sleep" means just as a certain one fears to sleep in those very lion paths and such places, so I do not fear even to sleep. "Nights and days do not torment me" means just as when illness has arisen for a teacher or a pupil, because of being occupied with recitation and questioning, the passing nights and days torment the pupil, so they do not torment me. For indeed there is no such thing as any unfinished task for me. Therefore he said "I see no deterioration anywhere in the world." The third.

4.

Commentary on the Suitable Discourse

150. In the fourth, "in compliance and opposition" means in lust and aversion. "Do not get attached while practising thus" means while thus practising a talk on the Teaching, do not stick. For when one is giving a talk on the Teaching, some give applause, and towards them lust arises. Some listen inattentively, and towards them aversion arises. Thus a preacher of the Teaching is said to be attached in compliance and opposition. He says "you should not thus get attached." "That he instructs others" means that which he instructs to others, that. The Perfectly Self-awakened One, compassionate for their welfare, shows compassion with welfare. And because he is compassionate for their welfare, therefore the Tathāgata is free from compliance and opposition. The fourth.

5.

Commentary on the Mind Discourse

151. In the fifth, "one who moves through the sky" means one who binds even those moving through space. "Snare" means the snare of lust. "Connected with the mind" means associated with the mind. The fifth.

6.

Commentary on the Bowl Discourse

152. In the sixth, "with reference to the five aggregates of clinging" means having taken up the five aggregates of clinging, analysing and showing them in various ways by way of their intrinsic nature and common characteristics. "Instructs" means he shows the intrinsic characteristics and so on of the aggregates. "Encourages" means he causes them to take up. "Inspires" means he generates endeavour in the observance. "Gladdens" means he purifies and illuminates by the quality of penetration. "Having given attention" means having become desirous, having observed thus "this is the meaning to be attained by us," having become desirous of that teaching. "Having reflected" means having placed in the mind. "Having collected together with the whole mind" means having collected together with all that active consciousness. "With ears inclined" means with ears placed ready. "Placed in the open air" means placed for the purpose of drying in the sun.

"Matter, feeling, perception" - these are the three aggregates beginning with matter. "And what is conditioned" - by this the aggregate of mental activities is taken. "Thus one becomes dispassionate therein" means seeing "this I am not, this is not mine," thus one becomes dispassionate regarding those aggregates. "Security" means individual existence that has become secure. By this he shows the moment of fruition. "Searching" means seeking in all states reckoned as becoming, modes of generation, destinations, durations, and abodes of beings. "Did not find" means did not see. The sixth.

7.

Commentary on the Six Sense Bases of Contact Discourse

153. In the seventh, "of the sense bases of contact" means of the sense bases of contact belonging to the six outlets of the senses, in the sense of origin and coming together. "A fearful and terrifying sound" means a fear-producing sound similar to the sound of thunder, drums, and the falling of a thunderbolt. "The earth, methinks, was splitting open" means this great earth was as if making a crackling sound. "Here the world is infatuated" means in these six objects the world is infatuated. "The realm of Māra" means the round of rebirths in the three planes, which constitutes the state of Māra. The seventh.

8.

Commentary on the Almsfood Discourse

154. In the eighth, "there were gift-givings" means at such a celebration there are gift-givings to be sent here and there, or givings of presents to visitors. On the day of free wandering, boys of equal age, birth, and clan gather together from here and there. The young girls too, adorned in accordance with their own respective wealth, wander about here and there. There the young girls too send presents to the boys of their liking, and the boys too, in the absence of anything else, encircle the young girls with at least a cluster of flowers. "Possessed" means taken possession of following. On that day, it is said, five hundred young girls, going for amusement in the park, having seen the Teacher on the opposite path, would give festival cakes. The Teacher would teach a miscellaneous teaching of the Teaching for the purpose of thanksgiving for their gift, and at the conclusion of the teaching all would become established in the fruition of stream-entry. Māra took possession of them, thinking "I shall create an obstacle to their success." But in the Pāḷi, only this much was said: "Let not the ascetic Gotama obtain almsfood."

But did the Teacher enter not knowing of Māra's possession? Yes, not knowing. Why? Because of non-adverting. For the Buddhas - Adverting as to "We shall obtain food at such and such a place, we shall not obtain it" is not unsuitable. But having entered and having seen the breach of courtesy by the people, "What is this?" Adverting and having known, thinking "It is unsuitable to break Māra's possession for the sake of material gain," he departed without breaking it.

"Approached" means as if delighted by a victory over an enemy, he approached the Blessed One, who was departing from the village without having obtained even a ladleful of food in the entire village, in the guise of a village person. "I shall act in such a way" - this he speaks falsely. For thus it occurred to him - "When spoken to thus by me, he will enter again, and then the village boys, having said 'Having walked through the entire village and not having obtained even a ladleful of almsfood, having departed from the village, you have entered again' and so on, will mock him." But the Blessed One - "If this one vexes me thus, his very head will split into seven pieces" - out of compassion for him, without entering, spoke a pair of verses.

Therein, "generated" means produced, brought forth. "Having approached" means having assailed, having struck against. "Does not my evil ripen" means my evil does not ripen. "This is fruitless" - do you thus think? Do not think thus; it explains that there is fruit of the evil done by you. "Possession" means the type of mental defilement beginning with the possession of lust, which is able to crush. "Like the radiant gods" means just as the radiant gods, sustaining themselves by meditative absorption with rapture, are called feeders on rapture, so we shall be. The eighth.

9.

Commentary on the Farmer Discourse

155. In the ninth, "connected with Nibbāna" means having proceeded by pointing out Nibbāna. "With dishevelled hair" means one with hair scattered about, having spread the front hair backwards, the back hair forwards, the left-side hair to the right, and the right-side hair to the left, again and again - thus with hair strewn all over. "Mine is the sense base of eye-contact-consciousness" means eye-contact associated with eye-consciousness and the sense base of consciousness too are mine alone. And here, by "eye-contact" the mental states associated with consciousness are taken; by "sense base of consciousness" all the types of consciousness arisen at the eye-door, beginning with adverting consciousness. The same method applies also at the ear-door and so on. But at the mind-door, "mind" means the life-continuum consciousness together with its adverting. "Mental phenomena" means object-phenomena. "Mind-contact" means contact associated with the life-continuum together with its adverting. "Sense base of consciousness" means impulsion consciousness; registration also applies.

"Yours alone, Evil One, is the eye" means whatever eye in the world is afflicted by cataracts, films, and so on, is the basis of many diseases, decayed and decomposed, even a blind eye at the very least - let all that be yours alone. The same method applies also to forms and so on.

"What they say" means whatever goods they say "this is mine." "And those who say 'mine'" means whatever persons say "mine." "If here your mind is present" means if there is mind in those states. "You will not escape from me, ascetic" means ascetic, you will not be freed from my domain. "What they speak of" means whatever goods they speak of, that is not mine. "Those who speak" means whatever persons speak thus, I am not them. "You will not even see my path" means you do not see even the path I have gone in existences, modes of generation, destinations, and so on. The ninth.

10.

Commentary on the Kingdom Discourse

156. In the tenth, "without killing, without causing to kill" means by one not killing, by one not causing to kill. "Without conquering, without causing to conquer" means by one not causing loss of wealth to another, by one not causing others to cause loss of wealth. "Without sorrowing, without causing to sorrow" means by one not sorrowing, by one not causing to sorrow. Thus the Blessed One, having seen the people oppressed by punishment and taxation in the kingdoms of unrighteous kings, thought thus out of compassion. "Approached" means having thought "The ascetic Gotama has thought 'Is it possible to exercise kingship?' He will be desirous of exercising kingship. And kingship is indeed a state of heedlessness. When he is exercising kingship, it is possible to find a chance against him. I shall go and generate enthusiasm in him," he approached. "Bases for spiritual power" means portions that bring about success. "Developed" means cultivated. "Cultivated" means done again and again. "Made a vehicle" means made like a yoked vehicle. "Made a basis of" means made a basis in the meaning of support. "Practised" means not abandoned, constantly followed. "Accumulated" means well practised through perseverance, like the unerring hand of an archer in hitting the target. "Thoroughly undertaken" means well undertaken, with development brought to perfection. "Could resolve" means could think.

"Of a mountain" means there would be a mountain. "Even twice" means let one mountain be set aside; even a golden mountain twice as great would not be enough for one person, would not suffice - this is the meaning. "Knowing this, one should live righteously" means thus knowing, one should live righteously. "From what source" means suffering is indeed sourced in the five types of sensual pleasure; he who thus saw from what source it arises. "How could he incline" means for what reason could that being incline towards those sensual pleasures that are the source of suffering. "Having understood clinging" means having understood the clinging to the types of sensual pleasure thus: "This is attachment, this is clinging." "A being should train for the removal of that very thing" means one should train for the removal of that very clinging. The tenth.

The second chapter.

3.

The Third Chapter

1.

Commentary on the Several Discourse

157. In the first discourse of the third chapter, "with a mass of matted hair" means with a coil of matted hair. "Wearing a cloak of cheetah hide" means clothed in one cheetah-skin leather with bristles and wrapped in another. "A fig-wood staff" means having taken a slightly crooked fig-wood staff for the purpose of displaying the state of being easily satisfied. "He said this" means in the world people listen to the word of a brahmin; among brahmins, to one gone forth; among those gone forth, to an elder - thus, having assumed the appearance of one gone forth as an elderly brahmin, having approached those monks who were practising on the ground of striving, having raised his hand, he spoke this statement beginning with "The sirs have gone forth while young." "Having shaken" means having bent down, striking the chest with the chin. "Having wagged his tongue" means having stretched out a large spotted tongue and having wagged it upwards, downwards, and on both sides. "Three-pronged" means three-branched. "Forehead wrinkles" means a frown; the meaning is a triad of wrinkles raised on the forehead. "Departed" means having said "Without heeding the word of those who know, you yourselves will be cooked in oil," having taken one path, he went. The first.

2.

Commentary on the Samiddhi Discourse

158. In the second, "It is a gain for me indeed, it is well-gained for me indeed" means because of having obtained such a Teacher, the Teaching, and fellows in the holy life, "it is a gain for me, it is well-gained for me." It is said that that venerable one, intending afterwards to contemplate the root meditation subject and attain arahantship, having first taken up the pleasing meditation subject, having adverted to the virtues of the Buddha, the Teaching, and the Community, having produced pliancy of mind, having gladdened and pleased the mind, was seated. Therefore this thought arose in him. "Approached" means "This monk Samiddhi is as if seated having taken up the pleasing meditation subject; as long as he does not take up the root meditation subject and attain arahantship, so long I shall create an obstacle for him" - thus he approached. "Go, you" means the Teacher, surveying the entire Indian subcontinent, saw that "in that very place the meditation subject will be suitable for him"; therefore he spoke thus. "Mindfulness and wisdom have been developed in me" means mindfulness and wisdom have been known by me. "Make whatever forms you wish" means make even many forms of frightening appearance. "You will never disturb me" means you will indeed not shake me, you will not make me waver. The second.

3.

Commentary on the Godhika Discourse

159. In the third, "on the slope of Isigili" means on the slope of the mountain named Isigili. "At the Black Rock" means on a rock of black colour. "Temporary liberation of mind" means at each and every moment of attainment one becomes liberated from opposing states and becomes resolved upon the object - thus a mundane meditative attainment is called temporary liberation of mind. "Attained" means obtained. "Fell away" - why did he fall away up to the sixth time? Because of being afflicted with illness. It is said that the elder had a chronic illness due to wind, bile, and phlegm; because of that he was unable to fulfil the supporting factors suitable for concentration, and he fell away from each and every attainment.

"What if I were to bring the knife" - it is said that he thought thus, because for one who has fallen away from meditative absorption, upon dying, the destination is unfixed, but for one who has not fallen away from meditative absorption, the destination is fixed - one is reborn in the Brahma world; therefore he wished to bring the knife. "Approached" - "This ascetic wishes to bring the knife, and bringing the knife is indeed something that occurs for one without longing for the body and for life. Whoever is thus without longing for the body and for life, he, having contemplated the root meditation subject, is able to attain even arahantship. But even if warded off by me, this one will not desist; warded off by the Teacher, he will desist" - thus, as if being one who wished for the elder's welfare, he approached the Blessed One.

"Blazing" means shining. "I pay homage at your feet, O One with Vision" means one with vision through five eyes - I pay homage at your feet. "O radiant one" means one who bears majesty. "One who has not attained his goal" means one who has not attained arahantship. "Trainee" means one training in morality and so on, one who still has something to be done. "Renowned among people" means well-known among people. "The knife had been brought" - it is said that the elder thought "What use is this life to me?" Having lain down on his back, he cut his throat with the knife; painful feelings arose. The elder, having suppressed the feeling, having comprehended that very feeling, having established mindfulness, contemplating the root meditation subject, having attained arahantship, having become one who attains arahantship simultaneously, attained final Nibbāna. One who attains arahantship simultaneously is of three kinds: one who attains arahantship simultaneously with the posture, one who attains arahantship simultaneously with the illness, and one who attains arahantship simultaneously with life.

Therein, whoever, having determined upon a certain one among the postures of standing and so on - "Without disturbing this, I shall attain arahantship" - establishes insight; then for him the attainment of arahantship and the disturbance of the posture occur all at once. This is called one who attains arahantship simultaneously with the posture. But whoever, when a certain one among eye diseases and so on is present - "Without rising from this, I shall attain arahantship" - establishes insight; then for him the attainment of arahantship and the recovery from the illness occur all at once. This is called one who attains arahantship simultaneously with the illness. Some, however, declare the simultaneous attainment here by way of final Nibbāna in that very posture and in that illness. But for whoever the elimination of mental corruptions and the elimination of life occur all at once. This is called one who attains arahantship simultaneously with life. And this too was said - "Whatever person for whom, simultaneously, there is both the exhaustion of the mental corruptions and the exhaustion of life, this person is called one who attains arahantship simultaneously."

And here, "the lead of occurrence" and "the lead of defilements" are the two leads. Therein, the lead of occurrence is the life faculty; the lead of defilements is ignorance. Among these, the life faculty exhausts the death consciousness; ignorance, the path consciousness. There is no arising of the two consciousnesses together. But immediately following the path is the fruition, immediately following the fruition is the life-continuum, having emerged from the life-continuum is the reviewing; that is either complete or incomplete. For even when the head is being cut with a sharp sword, one or two occasions of reviewing inevitably arise indeed; but due to the swift turning over of consciousnesses, the elimination of mental corruptions and the exhaustion of life appear as if at a single moment.

"Having uprooted craving with its root" means having uprooted by the path of arahantship craving together with its root of ignorance. "Attained final Nibbāna" means attained final Nibbāna through Nibbāna without residue of clinging.

"With body turned over" means with the body rolled over. "Lying" means having been supine, he was lying down. But although the elder was lying supine, nevertheless, because he was accustomed to lying on his right side, his head had turned to the right and remained so. "Obscuration" means the state of being like smoke. For at that moment, clouds like smoke and clouds like darkness arose. "Searching for the consciousness" means seeking the consciousness of conception. "With unestablished" means with the consciousness of conception unestablished; the meaning is because of the cause of non-establishment. "A yellow beluva-wood lute" means a great golden lute of pale-yellow colour like a ripe beluva fruit. "Having taken" means having placed under the armpit. "Approached" means thinking "I do not know the place of rebirth of the Elder Godhika; having asked the ascetic Gotama, I shall become free from uncertainty," having assumed the appearance of a small boy, he approached. "Do not find" means I do not see. "Overcome by sorrow" means of one touched by sorrow. "Fell" means it fell onto the top of his feet. The third.

4.

Commentary on the Seven Years of Pursuit Discourse

160. In the fourth, "seven years" means six years before the enlightenment and one year after the enlightenment. "Watching for a chance" means looking for an opening thus: "If I see anything whatsoever unsuitable in the bodily door and so on of the ascetic Gotama, I will accuse him." "Not obtaining" means not seeing even a mote of dust's worth of error. Therefore he said -

"Approached" means he approached thinking "Today I shall go having prevailed over the ascetic Gotama."

"Do you meditate" means he says "You are sitting meditating, brooding." "Have you lost wealth" means have you lost a hundred or a thousand. "Did you commit an offence in the village" means did you commit some evil deed exceeding the proper measure within the village, on account of which, being unable to look at the faces of others, you wander in the forest? "Friendship" means the disposition of a friend.

"Having dug up" means having uprooted. "Craving for existence" means craving reckoned as greed for existence. "Without mental corruptions I meditate" means having become free from craving, I meditate with the two meditative absorptions. "Friend of the heedless" - he addresses Māra. For he is indeed the kinsman of whoever in the world are heedless.

"If you have understood the path" means if the path has been understood by you. "Go away" means depart. "Not the realm of Death" means Nibbāna, which is not the domain of Death. "Going to the far shore" means those who have gone to the far shore, they too are going to the far shore. Those who will go to the far shore, and those who wish to go to the far shore, they too are going to the far shore.

"Wrigglings" means Māra's wrigglings. "Contortions" means practised in opposition; when it was said "Short is the life span of human beings, days and nights pass by." "Long is the life span of human beings, days and nights do not pass by" and so on - such contrary statements. "Struggles" means appearances at various times in the form of a king elephant, in the form of a serpent, and so on. "Of dejection" means causing distress.

In "went round about" and so on, although the past tense expression was used, the meaning should be understood in the sense of supposition. This is what is meant - Just as a crow, having seen a fat-coloured stone - might go round about it thinking "Perhaps we may find something soft here, perhaps there may be some gratification," then that crow, not having obtained gratification there, might depart from here, might go away from that stone - just so, we too, like that crow, having struck against Gotama the rock, not obtaining gratification or intimacy, having become disenchanted with Gotama, we depart. The fourth.

5.

Commentary on the Daughters of Māra Discourse

161. In the fifth, regarding "abhāsitvā," here the prefix "a" is merely a particle; the meaning is "having spoken." "Abhāsayitvā" is also a reading. "They approached" means "Like a cowherd boy, having drawn a line on the ground with a stick, having become exceedingly unhappy, he sat there. 'What indeed is the reason?' Having asked, we shall find out" - thus they approached.

"You grieve" means he thought. "Like a forest elephant" means just as courtesan she-elephants sent from the forest, having enticed a forest elephant by displaying feminine wiles, having bound it, bring it back - thus "we shall bring him." "The realm of Māra" means the round of rebirths in the three planes.

"They approached" means - "You bear with it a little; we shall bring him" - having thus consoled their father, they approached. "Various" means of many kinds. "One hundred each" means making each one a hundred each. "A hundred forms of young maidens" means, by this method, a hundred individual existences of young maidens.

"The attainment of the goal, the peace of the heart" - by both these terms he spoke of arahantship itself. "Army" means the army of mental defilements. For that is indeed called "of dear nature and pleasant nature." "Alone I meditating" means "I alone, meditating." "Awakened to happiness" means I awakened to the happiness of arahantship. This is what is meant - Having conquered the army of dear and pleasant nature, I alone, meditating, awakened to the happiness of arahantship reckoned as "the attainment of the goal, the peace of the heart." Therefore I do not make friendship with people, and for that very reason friendship is not achieved by me with anyone.

"Dwelling in what way mostly" means dwelling frequently with which abiding. "Not having obtained" means not having got. "Yo" is merely a particle. This is what is meant - Meditating frequently with which meditative absorption, perceptions of sensuality, not having obtained that person, remain outside.

"With body calmed" means with body calmed because of the calming of the body of in-breath and out-breath through the fourth meditative absorption. "With well-liberated mind" means with mind well liberated through the liberation of the fruition of arahantship. "Not generating activities" means not generating the three volitional activities of action. "Without attachment" means without reliance. "Having understood the Teaching" means having known the Teaching of the four truths. "A meditator without applied thought" means meditating with the fourth meditative absorption which is without applied thought. Regarding "he is not agitated" and so on: he is not agitated through hate, he does not yearn through lust, he is not slothful through delusion. When these three root mental defilements are grasped, one and a half thousand mental defilements are also grasped. Or by the first term, the mental hindrance of anger is grasped; by the second, the mental hindrance of sensual desire; by the third, making sloth the starting point, the remaining mental hindrances. Thus, by this abandoning of the mental hindrances, he shows one who has eliminated the mental corruptions.

"One who has crossed the five mental floods" means one who has crossed over the mental flood of defilements occurring through the five sense doors. "The sixth" means he crossed over the sixth mental flood of defilements occurring through the mind door as well. Or, by the mention of the five mental floods, the five lower mental fetters should be understood; by the mention of the sixth, the five higher mental fetters should be understood. "One who walks with groups and communities" means because he walks among groups and communities, the Teacher is called one who walks with groups and communities. "Surely they will follow" means other faithful multitudes of people too will definitively follow. "This one" means this Teacher. "Without attachment" means without reliance.

"Having cut off, he will lead" means having cut away, he will lead; having cut away from the hand of the King of Death, he will lead to the far shore of Nibbāna - this is what is said. "Of those being led" means among those being led.

"As if striking a rock with your head, seeking a foothold in the abyss" means like placing a great stone the size of a pinnacle building on one's head and seeking a foothold in the abyss. "As if knocking your chest against a stump" means as if having struck a stump against the chest. "Depart" means go away. At this point, the compilers of the recitation, having concluded the teaching with "he said this," spoke the verse beginning with "shining brightly." Therein, "shining brightly" means exceedingly blazing and radiant. "They came" means they arrived. "Dispelled" means drove away. "As the wind dispels fallen cotton" means just as the wind dispels and drives away silk-cotton floss or grass-cotton fallen from the fruit, so he dispelled. The fifth.

The third chapter.

Thus in the Sāratthappakāsinī

Of the Commentary on the Saṃyutta Nikāya

the commentary on the Māra Saṃyutta is completed.

5.

Connected Discourses with Buddhist Nuns

1.

Commentary on the Āḷavikā Discourse

162. In the first discourse of the Bhikkhunīsaṃyutta, "Āḷavikā" means she was born in Āḷavī and went forth having left from the city of Āḷavī itself. "Blind Men's Grove" means the grove that came to be reckoned as "Blind Men's Grove" from that time onwards, because five hundred thieves who had plucked out the eyes of a noble person, a Dhamma reciter named Yasodhara, who was coming after having instigated the collection of wealth for the purpose of new construction work at the shrine of the Perfectly Self-awakened One Kassapa, dwelt right there, having become blind through the destruction of their eyes. That, it is said, was about a league away on the southern side of Sāvatthī, guarded by royal protection. There, monks and nuns desiring solitude go. Therefore this one too, desiring bodily seclusion, approached that grove. "Escape" means Nibbāna. "Through wisdom" means through reviewing knowledge. "You do not know that state" means you do not know this state of Nibbāna or the state of the path leading to Nibbāna. "Like stakes of spears" means similar to stakes of spears in the sense of piercing through. "The aggregates are their chopping block" means the aggregates are their chopping blocks. The first.