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

In the Collection of Minor Texts

The Great Exposition Commentary

Introductory Discussion on the Undertaking of the Work

Therein, because it was said "the reading is distinguished, a description, and distinguished by that name," the reading is twofold - The phrasing-reading and the meaning-reading. Among these, the phrasing-reading is sixfold by way of syllable, term, phrase, manner, language, and exposition. The meaning-reading is sixfold by way of elucidation, illumination, revelation, analysis, making plain, and description. Therein, the teaching set forth by the mind of those whose compassion is purified through the state of pure practice at the three doors, because it was not spoken and not taught by words, is designated as "syllable"; that should be understood as "syllable" by way of the questions asked mentally by the Pārāyanika brahmins, and by way of the great treatise on conditional relations contemplated by the Blessed One having sat down in the jewel house.

Or an incomplete term should be taken as a syllable, as in such passages as "sixty thousand years" and so on. Here indeed, the letters sa, na, so and so on are syllables, or some say a single-syllable term is a syllable. In such passages as "this craving which leads to rebirth," a term is a collection of syllables ending in an inflection that illuminates the meaning. In such passages as "mentality and materiality," a term is one connected with many syllables. It makes clear the term stated in brief. What makes manifest what is expressed by a term, makes it clear and obvious - that is a phrase; it is indeed a sentence. "The four bases for spiritual power" - the meaning stated in brief. "Which four? Here, monks, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving. He develops the basis for spiritual power that possesses concentration due to energy, consciousness, and investigation and volitional activities of striving" - in such passages and so on, by way of making obvious, it is called a phrase. The elucidation of the classification of phrases is a characteristic. "Therein, what is desire? Whatever desire, desirousness, wish to do" - in such passages and so on, the making of a classification in manifold ways of the stated phrase is called a characteristic. The etymological derivation of what is expressed by the characteristic is language. In such passages as "contact, feeling" and so on, what is stated by the characteristic - "it touches, thus contact. It is felt, thus feeling" - the utterance drawn out is called language. The elaboration of the etymological derivation, teaching without remainder, is description. The term obtained through the etymological derivation "it is felt, thus feeling" - "pleasant, unpleasant, neither-unpleasant-nor-pleasant; it makes happy, thus pleasant; it afflicts, thus unpleasant; it neither afflicts nor makes happy, thus neither-unpleasant-nor-pleasant" - because the elaboration of meaning is stated without remainder, it is called description.

Having thus known the six kinds of phrasing-terms, and among the six meaning-terms, the brief illustration, explanation, is called explanation. In such passages as "Imagining, monk, one is bound by Māra; not imagining, one is released from the Evil One" and so on, the brief illustration of meaning is called explanation. But this elder penetrated so as to be able to declare: "The meaning stated in brief thus by the Buddha, the Blessed One - 'It is understood, Blessed One, it is understood, Fortunate One.'"

The illustration and explanation from the beginning of the meaning to be stated further is elucidation. In such passages as "All, monks, is blazing" and so on, the illustration by the first utterance of the meaning to be stated afterwards is called elucidation. Thus, having made the meaning first illustrated obvious again by explanation: "And what, monks, is the all that is blazing? The eye, monks, is blazing, forms are blazing" - in such passages and so on, when stated, because it is said "one with sharp faculties penetrates what is stated in brief," the two meaning-terms are stated for the benefit of one with sharp faculties.

The detailed statement of what is stated in brief, and the re-statement of what is stated once, is revelation. Of what is laid down in brief as "wholesome mental states" - "What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen" - the elaboration by way of description, the re-stating by way of detail, is called revelation.

The making of a classification of that is analysis. When the wholesome mental states are revealed as "at whatever time," the making of a classification as "at that time there is contact, there is feeling" is called analysis. The establishing by the detailed statement of what is revealed and by the statement of similes for what is analysed is making manifest. By the revelation of the meaning of what is revealed: "Which at that time is contact? Whatever at that time is contact, touching, contacting" - the speaking by way of thorough revelation, and the speaking of similes and so on for what is analysed by analysis: "Just as, monks, a skinless cow - just so, monks, I say contact as nutriment should be seen" - this is called making manifest. The producing of pleasure in the consciousness in manifold ways through the teaching of the Teaching for those listening to the Teaching, and the making sharp of knowledge in manifold ways for those of blunt intelligence, is called concept; because it becomes evident through the satisfying of their consciousness and the directing of their consciousness for those who are listening, it is concept. Therein, the Blessed One explains with syllables, elucidates with terms, reveals with phrases, analyses with characteristics, makes manifest with languages, and describes with expositions. What is meant? The Buddhas, the Blessed Ones, for certain ones accessible to instruction, in a single teaching, make the explanation of meaning with syllables... etc... They make the describing of meaning with expositions - this is the intention here.

Or, having indicated with syllables, he elucidates with terms; having revealed with phrases, he analyses with characteristics; having made manifest with languages, he describes with expositions. What is meant? By such a teaching of the Teaching, in certain instances, he disciplines certain ones amenable to instruction.

Or, having opened up with syllables, elucidating with terms, he disciplines one who understands quickly; having revealed with phrases, analysing with characteristics, he disciplines one who understands through elaboration; having made manifest with languages, describing with expositions, he disciplines one who needs to be guided. Thus it should be construed also by way of those amenable to instruction.

But here, in terms of meaning, which is the text of phrasing, and which is the text of meaning? When the Buddhas, the Blessed Ones, are teaching the Teaching, whatever intelligible sound conveys the meaning, that is the text of phrasing. Whatever phenomenon, endowed with characteristic, function, and so on, is to be fully realised by that, that should be understood as the text of meaning. Furthermore, the text is sixfold: spoken with a hidden meaning, spoken literally, an incomplete text, a complete text, one whose meaning has been drawn out, and one whose meaning needs to be inferred. Therein, having multiple meanings, spoken with a hidden meaning is such as "Having killed mother and father, and two warrior kings" and so on. Having a single meaning, spoken literally is such as "Mental states are directed by mind" and so on. Incomplete is such as "The all, monks, is blazing" and so on. The opposite, complete, is such as "All phenomena in every way come into the range of the Buddha, the Blessed One's knowledge-door" and so on. To be understood according to the statement, one whose meaning has been drawn out is such as "impermanent, suffering, non-self" and so on. To be ascertained by reasoning, one whose meaning needs to be inferred is such as "One person, monks" and so on.

The meaning, however, is of many kinds: textual meaning, intrinsic nature meaning, true method meaning, conforming to the text, not conforming to the text, meaning with a remainder, meaning without remainder, inferred meaning, meaning to be inferred, and so on. Therein, that which is uttered for the purpose of informing one of little understanding, that is the textual meaning, as in such passages as "with meaning and with phrasing" and so on. The intrinsic nature meaning of characteristic, function, and so on of material and immaterial phenomena, as in such passages as "one develops right view" and so on. That which, when known, leads to welfare, that deserves to be known - thus it is the true method meaning - as in such passages as "one who speaks what is beneficial, one who speaks what is the Teaching" and so on. Spoken according to the text, conforming to the text: "The eye, monks, is old action" was said by the Blessed One. Therefore the eye too is action. The meaning stated by one who obstructs the meaning by the shadow of the phrasing is not conforming to the text; it is neither sanctioned by the text nor rejected, but is detached. And that which is stated as a meaning with a remainder, by not including what should be included, or by not excluding something that should be excluded, making a remainder: "Dependent on the eye and forms, eye-consciousness arises. All tremble at the stick, all fear Death" - as in such passages and so on. The opposite, the meaning without remainder: "There has been running through and wandering through by me as well as by you. Therein, monks, who would believe, who would have faith, etc. apart from those who have seen the state" - as in such passages and so on. To be understood by way of the word itself is the inferred meaning, as in such passages as "Forms, sounds, flavours, odours, tangible objects and delightful things" and so on. To be understood by way of convention is the meaning to be inferred, as in such passages as "Monks, these four persons are similar to rain clouds" and so on. Thus here, having revealed both the text and the meaning, one stands unshakable by opponents for a long time by dwelling at the ford.

Thus, by being unshakable, he is able to speak as far as the accomplishment of scriptural learning and achievement. He is able to make others understand by the method of summary and detail, with causes, illustrations, and so on. One of such nature is pure, by being free from the stain of immorality and wrong view, through the ability to cleanse both himself and others. For one who is immoral injures himself; because of that, his speech is not acceptable, like a physician here who is constantly sick while dealing with others. One of wrong view injures others, and is not a refuge, like a lotus grove overrun with fierce creatures. But one who has failed in both is in every way not to be approached, like a firebrand from a funeral pyre smeared with dung, and like a black snake that has gone into dung. But one accomplished in both is in every way to be approached and to be associated with by the wise, like a jewel-mine free from mishap; being thus, thus ungrudging, without a closed fist of a teacher. One who does not abandon the four, reckoned as discourse, conformity with discourse, the teacher's doctrine, and one's own judgement, is explained by way of those.

Or one who does not abandon these. Precisely because of being engaged in the welfare of the listeners, he is untiring with regard to their understanding. And here it is said -

Herein, "would be a preacher" means he would be a preacher, he would become one - this is the meaning. "Intent on welfare" means one who follows welfare, one whose mind is set on welfare. He, this one, is dear because of being pure, respected because of not abandoning the four, esteemed because of being unshakable, a speaker because of being a preacher, willing to do what others bid because of being intent on welfare, a maker of profound talk because of knowing the text and meaning, and not one who urges towards an impossibility because of being ungrudging - thus:

Therein, because of respecting the Teaching, he does not disparage the talk; because of respecting the teacher, he does not disparage the speaker; because of being adorned with qualities such as faith and wisdom, he does not disparage himself; because of being honest and not deceitful, and because of facing the Deathless, he has an undistracted mind; because of being wise, he attends wisely. For this was said:

"Monks, one possessed of five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which five? He does not disparage the talk, he does not disparage the speaker, he does not disparage himself, he listens to the Teaching with an undistracted mind, with a fully focused mind, he attends wisely."

Because of having attained those characteristics, he follows meditation. And here it is said -

Thus both the speaker and the listener.

Having shown the phrasing and meaning in the manner stated above, now I shall explain that Mahāniddesa, which is called the "Great Analytic Explanation" because it is great - like the great ocean and the great earth - since it was spoken making it the highest, and it is an analytic explanation.

That very Mahāniddesa - accomplished in meaning, accomplished in phrasing, profound, of profound meaning, illuminating the supramundane, connected with emptiness, accomplishing the distinction of the path and fruit of practice, warding off what is opposed to practice, being a mine of the jewel of excellent knowledge for meditators, being the cause of the distinction and grace of Dhamma talks for Dhamma preachers, for the purpose of generating comfort for those fearful of the round of rebirths by showing the escape from suffering and the means thereto, and for the purpose of destroying what is opposed to that, and for the purpose of generating satisfaction in the hearts of good people by the elucidation of the meaning of many profound discourse passages - was spoken by the Venerable Elder Sāriputta, the General of the Teaching of the King of the Dhamma, who was like the Teacher, compassionate towards the world, who wished for the very long blazing for five thousand years of the great lamp of the Good Teaching that had been kindled by the Tathāgata, the Worthy One, the Perfectly Self-awakened One - whose great lamp of omniscient knowledge was unobstructed everywhere - with the affection of great compassion extended to all people, for the purpose of dispelling the darkness of defilements gone into the hearts of those people accessible to instruction, by sprinkling with the oil of unfolding that intention; and having heard it, the Venerable Ānanda established it in the classification just as he had heard it at the time of the First Great Communal Recitation.

And this, among the three Canons - the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching - is included in the Canon of Discourses; among the five great Collections - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - is included in the great Minor Collection; among the nine factors of the Teacher's Instruction - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - is included in the twofold classification of the verse factor and the explanation factor, according to their origination.

Among the two thousand aggregates of the Teaching received from monks, out of the eighty-four thousand aggregates of the Teaching acknowledged by the Elder Treasurer of the Teaching who was placed as foremost in five states, it is a classification of many hundreds of aggregates of the Teaching. It has two chapters - the Aṭṭhaka Chapter and the Pārāyana Chapter - and the Khaggavisāṇa Sutta; with sixteen in each chapter and the Khaggavisāṇa Sutta, there are thirty-three discourses, beginning with the Kāma Sutta and ending with the Khaggavisāṇa Sutta. Thus I shall make a progressive explanation of the meaning of the terms of this Mahāniddesa that has been defined in many ways. For this Mahāniddesa should be carefully recited and explained by one who recites and explains it both in text and in meaning, and should also be carefully learnt and retained by one who learns it. What is the reason for this? Because of the profundity of this Mahāniddesa, for the welfare of the world, and for the purpose of its long endurance in the world.

1.

The Chapter of Octads

1.

Explanation of the Kāmasutta Niddesa

Therein, the Kāma Sutta is the beginning. In that too, the verse "For one desiring sensual pleasure" is the beginning. That stands in three ways by means of synopsis, analytic explanation, and back-reference explanation. "For one desiring sensual pleasure" and so on is the synopsis. "Sensual pleasures" - in summary there are two kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures - is the analytic explanation. "What are objective sensual pleasures? Pleasing forms" and so on is the back-reference explanation.

1. Therein, "sensual pleasure" means objective sensual pleasure, reckoned as pleasing form and so on, phenomena of the three planes. "For one desiring" means for one wishing. "If that succeeds for him" means if for that desiring being that object reckoned as sensual pleasure succeeds, it is said to mean if he obtains that. "Surely he is joyful in mind" means he is definitely with a gladdened mind. "Having obtained" means having got. "Mortal" means a being. "What he wishes" means what he wishes. This, however, is merely a brief connection of the meaning of the terms; the detail, however, should be understood according to the very method that has come above in the canonical text. And just as in this one, so too from here onwards in all the rest.

"Sensual pleasures" is the term to be indicated. "In summary" is the term to be explained in detail. "In summary" means by way of a group, as in "one would buy a cluster of fish" and so on. Or else, "summary" is from giving again and again above; like "cleansing" in the meaning of purification, from purifying higher and higher. Or by way of making an elaboration. It should be stated by making "sensual pleasures" the remainder of the text. "Two" is a delimitation by counting - not one, not three. "Objective sensual pleasures" means objective sensual pleasures beginning with pleasing forms and so on. And defilement sensual pleasures in the meaning of tormenting and in the meaning of afflicting. Among these, objective sensual pleasure is to be fully understood; defilement sensual pleasure is to be abandoned. Therein, objective sensual pleasure is to be desired through defilement sensual pleasure - thus "it is desired" - hence "sensual pleasure." Defilement sensual pleasure, by being the cause of longing for objective sensual pleasures - "it is desired by means of this" - hence "sensual pleasure." Therein, objective sensual pleasure is included in the aggregate of matter and so on; defilement sensual pleasure is included in the aggregate of mental activities. Objective sensual pleasure is to be cognized by the six consciousnesses; defilement sensual pleasure is to be known by mind-consciousness. Objective sensual pleasure is in the meaning of being the support, the cause, and the object of mental defilements.

And the stories of the young man Nanda, the son of the merchant of Soreyya, and so on are examples here. Defilement sensual pleasure, in the meaning of tormenting and in the meaning of afflicting, itself causes desire - thus "sensual pleasure." And this too has been said: "One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both" and "One who is lustful, brahmin, kills living beings, takes what is not given, goes to another's wife, speaks falsely" - thus and so on is the illustration.

Wishing to say that very thing having expanded it by way of detailed exposition - he said beginning with "What are objective sensual pleasures?" Therein, "what" is a question from the wish to speak. For questions are fivefold; their classification will become evident above in the Pāḷi text itself. Among those, this is a question from the wish to speak. Therein, "pleasing" means they satisfy the mind, they increase it - thus "pleasing"; pleasing itself is "pleasing." "Forms" means visual objects of fourfold origination by way of kamma-originated, consciousness-originated, temperature-originated, and nutriment-originated. "They make visible" thus "forms"; undergoing change of colour, they make manifest the state of having reached the heart - this is the meaning.

Therein, in what sense is it "matter"? In the sense of being transformed. For this was said by the Blessed One -

"And why, monks, do you say 'matter'? Because it is transformed, monks, therefore it is called 'matter'. By what is it transformed? It is transformed by cold, it is transformed by heat, it is transformed by hunger, it is transformed by thirst, it is transformed by the contact of gadflies, mosquitoes, wind, sun, and serpents. Because it is transformed, monks, therefore it is called 'matter'."

Therein, "is transformed" means is agitated, is struck, is afflicted, is broken - this is the meaning. First, the transformation by cold is obvious in the inter-world hells. In the Mahiṃsaka country and other regions where it is cold with snowfall too, this is equally obvious. For there, beings with bodies broken and shattered by cold even reach the destruction of life.

The transformation by heat is obvious in the great Avīci hell. For there, having been made to lie down on the heated iron ground, at the time of the fivefold binding and other tortures, beings experience great suffering.

The transformation by hunger is obvious in the sphere of ghosts and also in times of famine. For in the sphere of ghosts, beings for two or three intervals between Buddhas do not so much as take any morsel of food with the hand and put it in the mouth; the inside of the belly is like a blazing hollow tree. During famine, there is no measure of beings dying without obtaining even a mere amount of rice gruel.

The transformation by thirst is obvious among the Kālakañjika demons and others. For there, beings for two or three intervals between Buddhas are unable to obtain even a drop of water sufficient to moisten the heart or to moisten the tongue. For those who have gone to a river thinking "Let us drink water," the water turns into a sandy bed. Even for those who have plunged into the great ocean, the ocean becomes merely a flat rock. They, withering away, afflicted by intense suffering, cry out. The transformation by gadflies and so on is obvious in places abounding in gadflies, flies, and so on. That, however - "What is that matter which is manifest? Impinging" - has been explained in detail in the Abhidhamma by this method and so on.

"They sound forth" means sounds, the meaning is "they are uttered." Sounds are of two origins, by way of climate and consciousness. "They give off odour" means odours, the meaning is "they indicate their own objects." "Beings savour them" means flavours, the meaning is "they enjoy." "They are touched" means tangible objects. These, beginning with odours, are of four origins only. Their classification is just as already expanded in the Abhidhamma.

Showing that very meaning by way of detail, he said beginning with "bed-coverings, outer garments." Therein, "bed-coverings" means those which are spread out and lain upon. "Outer garments" means those which are wrapped around the body and worn. The four beginning with those born in the house are female slaves and male slaves, that is, female and male slaves. A field means that in which early crops grow. A site means that in which late crops grow. Or where both grow, that is a field. A piece of land prepared for that purpose is a site. And here, under the heading of fields and sites, irrigated reservoirs, lakes, and so on are also included. "Unwrought gold" means a coin. "Gold" means gold money. By the taking of those, copper small coins, lac small coins, and wooden small coins are all also included. "Villages, market towns, royal cities": a village is one beginning with a single hut. A market town is one equipped with shops. A royal city is the place where the command of one king holds sway. "Country" means a part of a province. "Province" means a province such as Kāsi, Kosala, and so on. "Treasury" means the treasury is fourfold - elephants, horses, chariots, and infantry. "Storehouse" means the storehouse is threefold - a wealth storehouse, a grain storehouse, and a cloth storehouse. "Whatever" is an expression of complete inclusion without remainder. "Enticing" means in the sense of being able to delight.

Hereafter, in order to show by way of triads, he stated six sets of triads by way of the triad of past, the triad of internal, the triad of inferior, the triad of realm, the triad of connection, and the triad of sensual-sphere. Therein, in the triad of past, first, "past" means those that have passed beyond, having reached their own intrinsic nature or the moment of arising and so on. "Future" means those that have not yet come to either of those two. "Present" means those that have arisen dependent on this and that cause. This is delimited by existence. For beginning from conception, whether arisen in past existences or arisen in the immediately following existence or at the summit of a hundred thousand ten millions of cosmic cycles, all are called past indeed. Beginning from death, sensual pleasures that would arise in future existences, whether they arise in the immediately following existence or at the summit of a hundred thousand ten millions of cosmic cycles, all are called future indeed. Sensual pleasures occurring in the interval between death and conception are called present.

In the triad of internal, as if with the intention "thus functioning, we shall proceed to the grasping of 'self'," having made oneself the subject, those that function, those that function in one's own continuity, personal sensual pleasures, are called internal sensual pleasures. But those external to that, whether bound to the faculties or not bound to the faculties, are called external. The third term is stated by way of both of those.

In the triad of inferior, "inferior" means low. "Middling" means existing in the middle between the inferior and the superior, thus middling. The remainder are superior in the sense of being the highest. Furthermore, the state of being inferior, middling, and superior should be understood with reference to each successive level. For the sensual pleasures of hell beings, having reached the extreme, are called inferior. With reference to those, the sensual pleasures of serpents and supaṇṇas among animals are called superior. The sensual pleasures of the remaining animal-born beings are called middling. Those too are inferior. With reference to those, the sensual pleasures of influential ghosts are called superior. The sensual pleasures of the remainder are called middling. Those too are inferior. With reference to those, the sensual pleasures of country-folk are called superior. The sensual pleasures of borderland dwellers are called middling. Those too are inferior. With reference to those, the sensual pleasures of village headmen are called superior. The sensual pleasures of their attendants are called middling. Those too are inferior. With reference to those, the sensual pleasures of the lords of provinces are called superior. The sensual pleasures of their attendants are called middling. Those too are inferior. With reference to those, the sensual pleasures of regional kings are called superior. The sensual pleasures of their ministers are called middling. Those too are inferior. With reference to those, the sensual pleasures of the universal monarch are called superior. The sensual pleasures of his ministers are called middling. His too are inferior. With reference to those, the sensual pleasures of terrestrial gods are called superior. The sensual pleasures of their attendant gods are called middling. Those too are inferior. With reference to those, the sensual pleasures of the gods ruled by the four great kings are superior - by this method, up to the sensual pleasures of the Akaniṭṭha gods, having reached the summit, are called superior. Thus the state of being inferior, middling, and superior should be understood with reference to each successive level.

In the triad of realm, "sensual pleasures of the realm of misery" means sensual pleasures arisen in the four realms of misery, which are reckoned as decay, where welfare has departed - these are of the realm of misery. Sensual pleasures arisen among human beings are human. Sensual pleasures arisen among gods are divine.

In the triad of connection, setting aside hell beings who consume sensual pleasures that are present, the sensual pleasures of the remaining beings in the realms of misery, of human beings, and of gods from the gods ruled by the four great kings up to and including the Tusita gods are called sensual pleasures that are present. Beyond the objects ordinarily prepared, at the time when they desire to enjoy in excess, having created and created objects according to their preference, they delight - thus the sensual pleasures of the gods who delight in creation are called created sensual pleasures. Having known their own disposition, they enjoy objects created by others - thus the sensual pleasures of the gods who control what is created by others are called sensual pleasures created by others. "Possessed" means sensual pleasures grasped as "this is mine." "Unpossessed" means sensual pleasures thus unpossessed, such as the sensual pleasures of the Uttarakuru people. "Cherished" means grasped through the influence of craving as "this is mine." "Uncherished" means the opposite of what has been stated.

"All phenomena of the sensual-sphere" means included among the sensual-sphere phenomena stated by the method beginning with "from below, making the Avīci hell the limit." Herein this is the meaning of the word - In summary there are two kinds of sensual pleasures: objective sensual pleasure and defilement sensual pleasure. Therein, defilement sensual pleasure is, in meaning, desire and lust. Objective sensual pleasure is the round of rebirths of the three planes. Herein, defilement sensual pleasure is called sensual pleasure because it desires. The other is called so because it is desired. But the region in which this twofold sensual pleasure frequents by way of occurrence, that region, being elevenfold by way of the four realms of misery, human beings, and six heavenly worlds - sensual pleasure frequents here - thus it is the sensual-sphere. Therein, with reference to the phenomena included therein, it is said "all phenomena of the sensual-sphere." They bear their own intrinsic nature - thus they are phenomena. "Phenomena of the fine-material-sphere" means by way of the fine-material-sphere phenomena stated by the method beginning with "from below, making the Brahma world the limit, from above, including the Akaniṭṭha gods," all phenomena are of the fine-material-sphere. "Phenomena of the immaterial-sphere" means all phenomena of the immaterial-sphere stated by the method beginning with "from below, making the gods reborn in the plane of infinite space the limit, from above, including the gods reborn in the plane of neither-perception-nor-non-perception." Therein, they frequent in fine-material existence - thus they are of the fine-material-sphere. They frequent in immaterial existence - thus they are of the immaterial-sphere. "Having craving as their basis" means having become the basis for craving in the sense of support and in the sense of cause. "Having craving as their object" means having become the object of craving by way of the occurrence of craving. "In the sense of being desirable" means in the sense of being something to be longed for. "In the sense of being enticing" means in the sense of being apt to delight. "In the sense of being intoxicating" means in the sense of being able to produce intoxication such as pride of family and so on.

Therein, "what are objective sensual pleasures? Pleasing forms" and so on, making "whatever enticing object there is" the conclusion, is stated by way of the sentient and the non-sentient. The remainder should be understood as sets of one, four, and so on.

Having thus shown objective sensual pleasure, in order to show defilement sensual pleasure, he said beginning with "What are defilement sensual pleasures?" Therein, "desire" means weak lust. "Lust" means stronger than that. The three lusts above are stronger than these. "In sensual pleasures" means in the five types of sensual pleasure. "Sensual desire" means desire reckoned as sensuality, not the desire to act, not desire for mental states. By the influence of desiring and by the influence of finding pleasure, sensuality itself as lust is sensual lust. By the influence of desiring and by the influence of rejoicing, sensuality itself as delight is sensual delight. Thus, having understood the meaning of sensuality everywhere, it is sensual craving in the sense of craving. It is sensual affection in the sense of moistening. It is sensual fever in the sense of burning. It is sensual infatuation in the sense of infatuation. It is sensual attachment in the sense of swallowing and completing. It causes to sink by mental floods in the round of rebirths - thus it is the mental flood of sensuality. It yokes to the round of rebirths - thus it is the mental bond of sensuality. Clinging is the grasping of craving and wrong view by way of firmness. It is a mental hindrance because it hinders consciousness and envelopes it.

"Addasaṃ" means I saw. "Kāma" is a vocative address. "Te" means of you. "Root" means support. "From thought" means by imagining. "I will not think of you" means I will not make that imagining. "You will not exist" means you will not be.

"For one wishing" means for one expecting. "For one enjoying" means for one savouring. "For one aspiring" means for one producing longing. "For one longing" means for one producing the wish to attain. "For one yearning" means for one producing satisfaction through the influence of craving. Or else, for one asserting.

"Of a warrior or" and so on is said by way of the four castes. "Of a householder or of one gone forth or" is said by way of outward appearance. "Of a god or of a human being or" is said by way of rebirth. "Thrives" means is produced. "Succeeds" means is rightly produced. "Thrives" is by way of obtaining a distinguished form. "Obtains" is by way of obtaining a beautiful form. "Receives" is by way of obtaining an inspiring form. "Attains" is by way of obtaining a well-shaped form. "Gains" is by way of obtaining a form with radiant complexion. Or else, one thrives through the greatness of merit. One obtains through the greatness of birth. One receives through the greatness of sovereignty. One attains through the greatness of happiness. One gains through the greatness of success.

"A definitive statement" means a statement of one portion. As in such passages as "having arranged his robe on one shoulder" and "a question to be answered definitively," it is the rejecting of a non-definitive understanding. "A statement without doubt" means a statement devoid of doubt; the meaning is a statement rejecting uncertainty. "A statement without uncertainty" means a statement rejecting the uncertainty "how is this? how is this?" "An uncontradictory statement": the state of being twofold is contradiction; by the absence of that, it is an uncontradictory statement. Devoid of the state of being twofold, as in such passages as "the Buddhas are of uncontradictory speech," it is the rejecting of doubt. "An undivided statement": by the absence of two minds, it is undivided. It is a statement rejecting the uncertainty of "so it was, so it was." "A statement of necessity": in one meaning two do not apply - this is a statement of necessity, the rejecting of a forked path. Elsewhere, however, it has come thus: "by necessity, there is no future object." "An unmistakable statement" means a statement of substance devoid of chaff, an unfailing cause, as in such passages as "some say the unmistakable state," a statement with a firm foundation like an unmistakable gem. "This is a statement of establishment" means this statement, having descended and become established, is a settling, a placing.

Whatever terms have been placed into analysis in this Mahāniddesa, those terms undergoing analysis undergo analysis for three reasons, and those becoming different become different for four reasons. The further elucidation, however, here goes to two positions. How? For those undergo analysis for these three reasons: by way of phrasing, by way of prefix, or by way of meaning. Therein, "wrath, anger, the state of being angry, hate, hating, the state of having hated" - thus the undergoing of analysis by way of phrasing should be understood. For therein, wrath alone thus obtains analysis by way of phrasing. "Thrives, succeeds, obtains, receives, goes, attains" - thus, however, the undergoing of analysis by way of prefix should be understood. "Erudition, proficiency, skill, analysis, thought, examination" - thus the undergoing of analysis by way of meaning should be understood.

Among these, in the analytic explanation of the term "joy," first, these three classifications are obtained. "Joy, gladness" - this is classification by way of phrasing. "Rejoicing, delight, mirth" - by way of prefix. "Happiness, contentment, exultation, pleasure" - by way of meaning. By this method, classification should be understood in the analytic explanations of all terms.

Those that become different also become different by these four reasons: by diversity of name, by diversity of characteristic, by diversity of function, and by diversity of rejecting. Therein, "Which at that time is anger? Whatever at that time is hate, hating" - here, whether "anger" or "hate," both of these are just wrath, but they have gone to diversity by name. Thus diversity should be understood by diversity of name.

And in the sense of a heap, even the five aggregates are just one aggregate. But here, materiality has the characteristic of being deformed, feeling has the characteristic of being felt, perception has the characteristic of perceiving, volition has the characteristic of willing, consciousness has the characteristic of cognition - by this diversity of characteristic, there are the five aggregates. Thus diversity should be understood by diversity of characteristic.

"The four right strivings - here a monk, for the non-arising of unarisen evil unwholesome mental states, etc. exerts the mind and strives" - it is one single energy that has come in four instances by diversity of function. Thus diversity should be understood by diversity of function.

"Four things that are not the Good Teaching: reverence for wrath, not reverence for the Good Teaching; reverence for contempt, not reverence for the Good Teaching; reverence for material gain, not reverence for the Good Teaching; reverence for honour, not reverence for the Good Teaching" - in such passages, however, diversity should be understood by diversity of rejecting.

But these four diversities are not obtained only in the case of joy; they are obtained in all cases according to what is obtainable. For the name of joy is "joy," and the name of consciousness is "consciousness." And joy has the characteristic of pervading, feeling has the characteristic of being felt, perception has the characteristic of perceiving, volition has the characteristic of willing, consciousness has the characteristic of cognition.

Likewise, joy has the function of pervading, feeling has the function of experiencing, perception has the function of perceiving, volition has the function of willing, consciousness has the function of cognising - thus diversity should be understood by diversity of function. Diversity of rejecting does not exist in the term "joy."

But in the analytic explanation of non-greed and so on, it is obtained by the method beginning with "non-greed, non-coveting, the state of not coveting" - thus diversity should be understood by diversity of rejecting. Thus in the analytic explanations of all terms, the fourfold diversity should be understood according to what is obtainable.

But the further elucidation serves two purposes: it is either the meaning of the term or strengthening. For just as when pressing with the tip of a stick, when "joy" is said only once, that term is not called fully expanded, adorned and embellished; but when said again and again by way of phrasing, by way of prefix, and by way of meaning as "joy, gladness, rejoicing, delight, laughter, mirth, happiness," it is called fully expanded, adorned and embellished. Just as if one were to bathe a young boy, have him put on a delightful garment, have him bedecked with flowers, apply collyrium to his eyes, and then make just a single dot of red arsenic on his forehead, he would not thereby be called one with a variegated forehead mark; but when dots are made surrounded by various colours, he is called one with a variegated forehead mark. Thus this accomplishment should be understood. This is called the meaning of the term.

But the repeated stating by way of phrasing, by way of prefix, and by way of meaning is itself called strengthening. Just as when "friend" or "venerable sir" or "demon" or "snake" is said, it is not called strengthening; but when "friend, friend; venerable sir, venerable sir; demon, demon; snake, snake" is said, then it is called strengthening. Just so, when merely "joy" is said, as if pressing just once with the tip of a stick, it is not called strengthening; but only when said again and again by way of phrasing, by way of prefix, and by way of meaning as "joy, gladness, rejoicing, delight, laughter, mirth, happiness," it is called strengthening. Thus the further elucidation serves two purposes. By the force of this too, the meaning should be understood everywhere in the analytic explanations of terms where they are obtainable.

Therein, "it gladdens" thus it is joy (pīti). It has the characteristic of fondness, the function of gladdening body and mind, or the function of pervading, and the manifestation of elation. "That which is connected with the five strands of sensual pleasure" means that joy which is connected with the five portions of sensual pleasure beginning with forms - that gladdens, thus it is joy (pīti); this is the term for its intrinsic nature. The state of one who is gladdened is gladness (pāmojja). The manner of rejoicing is rejoicing (āmodanā). The manner of delight is delight (pamodanā). Just as the combining together of medicines, or oils, or hot water and cold water is called "mixing" (modanā), so too this is a mixing by combining together of the states of joy. But by adorning with prefixes, they are called "rejoicing" (āmodanā) and "delight" (pamodanā).

"It causes laughter" thus it is laughter (hāso). "It causes great laughter" thus it is mirth (pahāso); this is a designation for the manner of being glad and delighted. "Happiness" (vitti) means wealth (vitta); this is a name for riches. But this is called happiness (vitti) because of being a condition for pleasure, by its resemblance to wealth. For just as pleasure arises for a wealthy person dependent on wealth, so too for one possessed of joy, pleasure arises dependent on joy. Therefore it is called "happiness" (vitti). "Contentment" (tuṭṭhi) is a name for joy established in its own intrinsic nature. But a person possessed of joy, because of the rising up and uplifting of body and mind, is called "elated" (udagga); the state of one who is elated is elation (odagya).

One's own mentality is pleasure (attamanatā). For the mind of one who is not satisfied, because it has suffering as its proximate cause, is not called one's own mind; but the mind of one who is satisfied, because it has happiness as its proximate cause, is called one's own mind. Thus one's own mentality is pleasure (attamanatā), one's own joyful mentality (sakamanatā); the meaning is the state of one's own joyful mind. But since that is not the mentality of anyone else's own, but is a state of consciousness itself, a mental factor, therefore it is said "pleasure of consciousness" (attamanatā cittassa).

Because of the variegation of consciousness, it is consciousness (citta). It knows by measuring the object, thus it is mind (mano). "Mental state" (mānasa) means mind itself; but in "The snare that moves through the sky, that which prowls connected with the mind" - here, however, the associated mental state is said to be "connected with the mind" (mānaso).

Here arahantship is said to be "the goal" (mānasa). But here mind itself is the mental state (mānasa); this term is extended by way of phrasing.

"Heart" (hadaya) means consciousness. In "I will derange your mind, or I will split your heart" - here the chest is said to be "heart" (hadaya). In "He planes as if knowing heart with heart" - here it means consciousness. In "The kidneys, the heart" - here it means the heart-organ (hadayavatthu). But here consciousness itself is called "heart" (hadaya) in the sense of being internal. That very same is called "the pure" (paṇḍara) in the sense of being pure; this is said with reference to the life-continuum (bhavaṅga). As he said - "This mind, monks, is luminous, and it is defiled by visiting impurities." But because of having gone out from that, even the unwholesome is called "the pure" (paṇḍara), just as a river that has gone out from the Ganges is called the Ganges, and one that has gone out from the Godhāvarī is called the Godhāvarī.

"Mind, mind sense base" - here, however, the use of the term "mind" is for the purpose of illustrating the sense-base nature of mind itself. By this it explains: "This is not a mind sense base because it is a sense base of mind, like a gods' domain; rather, mind itself is the sense base - mind sense base." Therein, a sense base should be understood in the meaning of a dwelling place, in the meaning of a mine, in the meaning of a meeting place, in the meaning of a place of origin, and in the meaning of a cause. For thus in the world, in such expressions as "the lord's domain" and "Vāsudeva's domain" and so on, a dwelling place is called a "sense base." In such expressions as "a gold mine" and "a silver mine" and so on, it means a mine. In the Dispensation, however, in such expressions as "in a delightful place, birds resort to it" and so on, it means a meeting place. In such expressions as "the southern route is the sense base of cattle" and so on, it means a place of origin. In such expressions as "in each and every case he attains the ability to witness, when there is a basis for mindfulness" and so on, it means a cause. Here, however, it is applicable in three ways: in the meaning of a place of origin, in the meaning of a meeting place, and in the meaning of a cause.

For contact and other phenomena are born here - thus this is a sense base in the meaning of a place of origin also. External forms, sounds, odours, flavours, and tangible objects enter here by way of being objects - thus it is a sense base in the meaning of a meeting place also. But because it is a cause for contact and so on in the meaning of being a condition such as conascence and so on, it should be understood as a sense base in the meaning of a cause also. That very same exercises the function of lordship in the characteristic of thinking - thus it is a faculty; mind itself is a faculty - the mind faculty.

It cognizes - thus consciousness. Consciousness itself is an aggregate - the aggregate of consciousness. Its meaning should be understood by way of heap and so on. In "it is reckoned simply as a great mass of water," here the aggregate is stated in the meaning of a heap. In such expressions as "the aggregate of morality, the aggregate of concentration" and so on, it is in the meaning of quality. In "the Blessed One saw a great log of wood," here it is in the meaning of mere designation. Here, however, the aggregate is stated by conventional usage. For in the meaning of a heap, a single consciousness is a portion of the aggregate of consciousness. Therefore, just as one cutting a portion of a tree is said to be "cutting the tree," just so even a single consciousness that constitutes a portion of the aggregate of consciousness is called "the aggregate of consciousness" by conventional usage.

"Corresponding mind-consciousness element" means the mind-consciousness element that is befitting those phenomena such as contact and so on. For in this term, one and the same consciousness is called by three names: mind in the meaning of measuring, consciousness in the meaning of cognizing, and element in the meaning of intrinsic nature or in the meaning of being without a being. "Accompanied by" means not separated from. "Arisen together" means gone forth together. "Conjoined" means standing in association. "Associated" means connected equally in modes. In which modes? In simultaneous arising and so on. There are no phenomena associated with any phenomena? Yes. Thus indeed, in the rejection of this question, "Is it not that there are some phenomena accompanied by some phenomena, conascent, conjoined, having simultaneous arising, having simultaneous cessation, having the same sense-organ, having the same object?" - thus the meaning of association is stated by way of simultaneous arising and so on. Thus, connected equally in these modes of simultaneous arising and so on, it is associated. "Arising together" means arisen together, not without - this is the meaning. "Ceasing together" means cessation together. "Having the same sense-organ" means having the same sense-organ by way of the heart-organ. "Having the same object" means having the same object by way of forms and so on.

Here the word "accompanied by" appears in the word of the Conqueror in five meanings: that state, mixed up, object, support, and conjoined. In "This craving which leads to rebirth, accompanied by delight and lust," here it should be understood in the sense of that state; the meaning is "being of the nature of delight and lust." In "Whatever investigation, monks, is accompanied by idleness, associated with idleness," here in the sense of mixed up; the meaning here is "mixed up with idleness arising now and then." In "One is an obtainer of attainments accompanied by fine-material or of attainments accompanied by immaterial," here in the sense of object; the meaning is "having fine-material objects, having immaterial objects." In "One develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton," here in the sense of support; the meaning is "attained by depending on the perception of a skeleton, by developing the perception of a skeleton." In "This happiness is accompanied by this rapture, co-arisen, associated," here in the sense of conjoined; the meaning is "mixed together." In this passage too it is used in the sense of conjoined.

The word "co-arisen" is used in the sense of conascence, as in "conascence, prenascence, postnascence." The word "conjoined" is used in the sense of association in such passages as "in company with laypeople" and "thus in company, venerable sir." In "Having avoided the lean and the fat, horses conjoined are yoked," here in the sense of similar.

Here in the sense of accumulated. In "States conjoined with consciousness," here in the sense of states associated with consciousness. But here, that which in the giving of fruit is of the nature of non-separation, without making a distinction, having become of the nature of arising together and so on, is called "associated." That is its domain. Or else, having said "accompanied by," in order to show that it is not like a thread that has come from behind, "co-arisen" was said. In order to show that it is also not like matter and immaterial arisen together, "conjoined" was said.

And in order to show that it is also not like milk and water, "associated" was said. For in the sense of being unable to make a separation, states co-arisen together are also associated, like milk and oil. Likewise, they are also dissociated, like butter removed from milk. Thus, in order to show that association by characteristic is just the characteristic of arising together and so on, "arising together" and so on was said. Here, what is the diversity between arising together and conascence? Arising together means without an interval in arising. In order to show that it is not like butter that becomes manifest through churning and churning of curds from which the milk-time has passed, as if born on just one day by way of before the meal and after the meal, it is born at one moment, thus "co-arisen." "Having the same sense-organ" means having the same sense-organ by way of a single delimitation in the sense of support, without an interval of position, like two monks having the same dwelling. "Having the same object" means having an unfixed single object, not like eye-consciousness - thus some explain.

"Mortal" is the root term. A being is one who is attached, stuck, fastened to matter and so on, thus "a being." For this was said: "'A being, a being', venerable sir, is said. In what respect, venerable sir, is one called 'a being'? Rādha, whatever desire, whatever lust, whatever delight, whatever craving there is for matter, one is attached there, one is strongly attached there, therefore one is called 'a being.'" Or a being by way of attachment to existence. One who leads to fortunate and unfortunate realms, thus "a man." A son of Manu, thus "a young man." One who nourishes oneself by means of provisions, thus "a person." "Puṃ" is called hell; one who goes to that, thus "an individual." One who bears the life faculty, thus "a soul." One who goes from death to birth, thus "a creature." One who decays, thus "a being." One who goes by the faculties, thus "a human." Or else, one who goes by action that is lordly in nature, thus "a human." "Hindagū" is also a reading. "Hinda" means death; one who goes to that, thus "hindagu." Born from Manu, thus "a human being." "What he consents to" means what matter and so on he enjoys. The remainder is according to the method already stated. From here on, concluding the meaning already stated, therefore the Blessed One said -

From here onwards, without saying even this much, we shall describe only the distinctive points.

2. "For one desiring sensual pleasures" means for that person who is wishing for sensual pleasures, or who is being carried along by sensuality. "In whom desire has arisen" means in whom craving has arisen. "Being" means of a being. "Those sensual pleasures decline" means if those sensual pleasures decline. "He is transformed like one pierced by a dart" means then he is afflicted as if pierced by a dart made of iron and so on. From here onwards, having set aside what has been stated, whatever is obscure among what has not been stated, that alone I shall explain.

By way of reaching an object that gladdens the eye, one is driven, one goes. By way of the desirableness of what is fair to behold, by way of the object, it causes one to arrive - thus one is led. Having become pleasant to hear, by way of the object that gladdens the ear-passage, it drags one along - thus one is carried away. Having become something to be remembered, by way of the object that gladdens the mind, having seized one, one is drawn together - thus one is drawn along. "Just as" is an indeclinable particle in the sense of a simile. "One is driven, one goes by an elephant" means by an elephant vehicle, or; "or" is in the sense of an alternative. "One is driven, one goes by a horse" means by a horse vehicle, or. An ox-yoked litter and so on is a vehicle; an ox vehicle means by that ox vehicle. In the case of a goat vehicle and so on too, the same method applies. By way of being desirable, it has arisen, come to be.

By way of the dearness of the object, it has been born, been produced. By the agreeable state of the object, it has appeared. Or else, by way of sensual lust, it has arisen, come to be. By way of sensual delight, it has been born, been produced. By way of sensual craving, by way of sensual affection, by way of sensual desire, and by way of sensual fever, it has appeared - thus it should be known.

"Either those sensual pleasures decline" means those objective sensual pleasures and so on decline, depart. "Or he declines from sensual pleasures" means this person such as a warrior and so on declines from, departs from sensual pleasures consisting of objective sensual pleasures and so on, as in such passages as "Wealth abandons a mortal first, or the mortal gives up riches even earlier." "How" means in what manner. "While he still lives" means while he still endures. "Those riches" means those riches consisting of objective sensual pleasures and so on. "Kings or" means kings of the earth and so on. "Take" means having seized, they go away, or they rob. "Thieves or" means those who break through walls and so on. "Fire or" means forest fire and so on. "Burns" means sets ablaze, reduces to ashes. "Water or" means water such as floods and so on. "Carries away" means having seized, it brings to the great ocean. "Disagreeable or" means unpleasant, not agreeable. "Heirs take" means those deprived of rightful inheritance, those without ownership, take. "What has been stored or" means what has been placed as a deposit. "Does not find" means does not discover, does not obtain; the meaning is does not see. "Badly managed" means enterprises such as farming, trade and so on engaged in with improper effort. "Fail" means reach destruction; the meaning is they do not proceed. The origination should be understood in such passages as "Those who do not use it break the chariot."

"Or in the family a wastrel arises" means in a warrior-caste family and so on, one who burns up the family, the last man in the family, is born. "Kulaṅkaro" is also a reading. "Who scatters those riches" means whoever is the last one in the family squanders those riches consisting of gold and so on. "Disperses" means causes separation, throws far away. "Destroys" means removes, brings to disappearance. Or else, having become one who indulges in women, he scatters. Having become a drunkard, he disperses. Having become a gambler, he destroys. Or he scatters through not knowing the income that has arisen. He disperses through not knowing the means of expenditure. He destroys through not arranging protection at the place where things are stored - it should be connected by such methods and so on.

"Impermanence is the eighth" means the nature of destruction is the eighth. "They diminish" means they go to disappearance. "They decline" means they are no longer discerned. "They fall away" means they depart from their place. "They go to ruin" means they trickle away. "They disappear" means they go to disappearance and non-visibility. "They are destroyed" means having become crushed to bits, they depart.

"While those riches still remain" means at the time when those riches are still standing, as in such passages as "whether standing or quenched" and so on. "He" means that person who is the owner of the riches. "Passes away" means from the world of gods. "Dies" means from the human world. "Is destroyed" means from the world of nāgas, supaṇṇas and so on. Or else, "diminishes" is by way of the grain storehouse. "Declines" is by way of the wealth storehouse. "Falls away" is by way of oxen, elephants, horses and so on. "Goes to ruin" is by way of female and male slaves. "Disappears" is by way of wife and ornaments. "Perishes" is by way of water and so on - thus some explain.

"Made of iron" means produced from dark iron and so on. "By a dart" means by an arrow. "Made of bone" means by the remainder, setting aside human bone. "Made of tooth" means by elephant tusk and so on. "Made of horn" means by cow horn and so on. "Made of wood" means by bamboo wood and so on. "Pierced" means struck by any one of the darts of the aforementioned kinds. "Is transformed" means scatters, undergoes disturbance. "Is agitated" means trembles, gives rise to irritation. "Is struck" means becomes struck. "Is afflicted" means becomes afflicted; having received a blow, he is agitated. On the third day, having inserted the surgical instrument, at the time of washing, he is struck. At the application of alkaline substance, he is afflicted. Or at the washing of the blow, he is transformed. At that arising of suffering, he is agitated. At the insertion of the surgical instrument, he is afflicted. At the application of alkaline substance, he is struck - thus some explain.

"Sick" means having received a blow, he is oppressed. "Distressed" means overcome with displeasure. "From alteration and change" means by having abandoned the natural state and being brought to a state of otherwise; sorrow such as inner drying up and so on, and lamentation which is confused speech, and suffering such as bodily affliction and so on, and displeasure such as mental affliction and so on, and intense trouble and anguish. These aforementioned sorrow and so on arise and come into occurrence.

3. The meaning in brief of the third verse is: Whoever avoids these sensual pleasures therein, either by suppression of desire and lust or by eradication, as one avoids a snake's head with one's own foot, that monk, because of having spread throughout the entire world and remaining steadfast, being mindful, overcomes the craving termed clinging in the world.

"Whoever" is a term to be analysed. "Whoever, of whatever kind" and so on are the terms for its analysis. And here, since "whoever" is a term of meaning, and it indicates a person in an unspecified manner. Therefore, showing its meaning, he stated the very word "whoever" which indicates a person in an unspecified manner. Therefore here the meaning should be understood thus: "whoever" means whoever, anyone at all. Since whoever anyone at all may be, he is inevitably discerned in one way or another by way of whatever appearance, whatever engagement, whatever disposition, whatever manner, whatever state attained, and whatever quality possessed, therefore, in order to make that known therein, making manifest that distinction, he said beginning with "of whatever kind." Therein, "of whatever kind" means by way of outward appearance, let him be of whatever kind or of such kind, whether tall or short or dark or fair or of golden-fish complexion or thin or stout - this is the meaning.

"However engaged" means by way of occupation, let him be engaged in this or that, whether engaged in new construction work or engaged in recitation or engaged in the duty of residence - this is the meaning. "However disposed" means as appointed, by way of being an overseer of new construction work and so on. "Of whatever manner" means established in whatever manner, by way of being a lamp-leader and so on. "Having attained whatever state" means having attained whatever intermediate position, by way of the position of general, millionaire, and so on. "Possessed of whatever quality" means approached by whatever quality, by way of ascetic practices and so on.

"By suppression or" means by access and absorption concentration, that is, by the distancing of mental defilements, like algae by the striking of a pot. "By eradication or" means by eradication through the mode of abandoning by having brought about non-continuance, by having utterly cut off the root of mental defilements through the path. The eleven terms beginning with "sensual pleasures are like a skeleton" are stated by way of insight.

The six terms beginning with "even developing recollection of Buddha's qualities," including "even developing recollection of death" and "even developing recollection of peace" - these are stated by way of access meditative absorption. "Even developing mindfulness of breathing," "even developing mindfulness of the body," and those beginning with "even developing the first meditative absorption" ending with "even developing the attainment of the plane of neither-perception-nor-non-perception" are stated by way of absorption meditative absorption. Therein, "sensual pleasures are like a skeleton" means a skeleton well-scraped, scraped, fleshless, smeared with blood is the simile for these sensual pleasures - thus sensual pleasures are like a skeleton. "In the sense of having little gratification" means in the sense of seeing that "the enjoyment of happiness is small, limited; the danger here is greater." "Seeing" means seeing with the eye of knowledge that "that dog would only become a partaker of weariness and vexation." "Avoids" means goes far away. For this was said by the Blessed One -

"Just as, householder, a dog overcome by hunger and weakness might be present at a butcher's slaughterhouse, and a skilled butcher or a butcher's apprentice might throw towards him a skeleton well-scraped, scraped, fleshless, smeared with blood. What do you think, householder, would that dog, licking that skeleton well-scraped, scraped, fleshless, smeared with blood, dispel his hunger and weakness?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that skeleton is well-scraped, scraped, fleshless, smeared with blood; that dog would only become a partaker of weariness and vexation." "Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, having avoided that equanimity which is of diversity, based on diversity, he develops that equanimity which is of unity, based on unity, where all clinging to worldly gains ceases without remainder."

A slice of flesh common to vultures and so on is the simile for these - thus "like a piece of flesh." "Shared by many" means common in the sense of being shared by many. A blazing grass torch is the simile for these - thus "like a grass torch." "In the sense of burning" means in the sense of setting fire to the hand and so on. A charcoal pit more than a man's height deep, full of glowing embers without flame and without smoke, is the simile for these - thus "like a charcoal pit." "In the sense of great fever" means in the sense of great tormenting. A dream of pleasant parks and so on is the simile for these - thus "like a dream." "In the sense of brief manifestation" means in the sense of not reaching, not approaching and remaining. Goods such as vehicles and so on obtained by borrowing is the simile for these - thus "like borrowed goods." "In the sense of being temporary" means in the sense of not being permanent. A tree with ripe fruit is the simile for these - thus "like tree fruits." "In the sense of breaking and destroying" means in the sense of breaking branches and also in the sense of breaking all around and felling the tree. A sword and a butcher's block are the simile for these - thus "like a butcher's block." "In the sense of cutting" means in the sense of chopping. A stake of spears is the simile for these - thus "like a stake of spears." "In the sense of piercing through" means in the sense of falling upon and penetrating. A snake's head, in the sense of producing fear, is the simile for these - thus "like a snake's head." "In the sense of being fearful" means in the sense of fear when face to face with it. A mass of fire that produces suffering is the simile for these - thus "like a mass of fire." "In the sense of great scorching" means in the sense of producing great scorching bodily affliction - thus "one avoids sensual pleasures." For this was said:

Thus, having shown insight ending with the simile of a mass of fire beginning with the skeleton, now showing access concentration, he said beginning with "developing recollection of Buddha's qualities."

Therein, because it arises again and again, mindfulness itself is recollection. And because it occurs only in the place where it should occur, it is mindfulness suitable for a son of good family who has gone forth out of faith - thus too it is recollection. Recollection arisen referring to the Buddha is recollection of Buddha's qualities. This is a designation for mindfulness having as its object the qualities of the Buddha beginning with Worthy One; that recollection of Buddha's qualities. "Developing" means increasing, accumulating. Recollection arisen referring to the Teaching is recollection of the Teaching; this is a designation for mindfulness having as its object the qualities of the Teaching beginning with well-proclaimed. Recollection arisen referring to the Community is recollection of the Community's qualities; this is a designation for mindfulness having as its object the qualities of the Community beginning with practising well. Recollection arisen referring to morality is recollection of morality; this is a designation for mindfulness having as its object the qualities of one's own morality beginning with unbrokenness. Recollection arisen referring to generosity is recollection of generosity; this is a designation for mindfulness having as its object the qualities of one's own generosity beginning with open-handedness. Recollection arisen referring to the deities is recollection of the deities; this is a designation for mindfulness having as its object one's own qualities beginning with faith, having placed the deities in the position of witnesses. Mindfulness arisen referring to breathing is mindfulness of breathing; this is a designation for mindfulness having as its object the sign of breathing. Mindfulness arisen referring to death is recollection of death; this is a designation for mindfulness having as its object death reckoned as the arrest of the life faculty included in a single existence.

Because it is the origin and mine of contemptible, repulsive things such as head hair and so on, mindfulness that has gone to, that has occurred in, the body that has come to be reckoned as "body" (kāya) is mindfulness of the body; or mindfulness that has gone to such a body - where "mindfulness gone to the body" (kāyagatasati) should be said, without making it short, "mindfulness of the body" (kāyagatāsati) is said. This is a designation for mindfulness having as its object the sign of repulsiveness in the bodily parts such as head hair and so on. Recollection arisen referring to peace. Recollection of peace; this is a designation for mindfulness having as its object the peace of all suffering.

Developing the first meditative absorption associated with applied thought, sustained thought, rapture, happiness, and unified focus of mind. Developing the second meditative absorption associated with rapture, happiness, and unified focus of mind. Developing the third meditative absorption associated with happiness and unified focus of mind. Developing the fourth meditative absorption associated with equanimity and unified focus of mind, etc. Even developing the plane of neither-perception-nor-non-perception, one avoids sensual pleasures.

Having shown abandoning by suppression, now in order to show the abandoning of sensual pleasures by eradication, he said beginning with "even developing the path of stream-entry." Therein, the entering upon the stream of the path is stream-entry; the path of stream-entry is the path of stream-entry. "Sensual pleasures leading to the realm of misery" means those sensual pleasures by which one goes to the realm of misery; one avoids those sensual pleasures leading to the realm of misery by eradication, developing the path of stream-entry. One who comes to this world only once by way of conception is a once-returner; his path is the path of once-returning. Developing that path. "Gross" means having reached the fever of passion. One who does not come to sensual existence by way of conception is a non-returner; his path is the path of non-returning. Developing that path. "Accompanied by residue" means having reached a subtle state. Because of being far from mental defilements, because of having destroyed the enemies that are mental defilements, because of having destroyed the spokes of the wheel of the round of rebirths, because of the absence of secrecy in evil-doing, and because of being worthy of requisites and so on, he is a Worthy One; the state of a Worthy One is arahantship. What is that? The fruition of arahantship. The path of arahantship is the path of arahantship. Developing that path of arahantship. "Entirely in every way" means all in every manner. "In every manner" means all in every way. "Without remainder, without exception" means without any residue, not leaving even a trace. Or else, "entirely in every way" is by way of roots. "In every manner" is by way of the all-embracing manner. "Without remainder, without exception" is by way of the all-embracing development. Likewise, by the first, through the absence of misconduct. By the second, through the absence of prepossession. By the third, through the absence of underlying tendencies - thus some explain.

"Snake" means serpent - whatever one moves along going. "In what sense" means for what reason. "Goes creeping along" means because it goes properly crawling along, it is a snake. "Bending" means having become crooked in every way. "With head lowered" means having become with head laid down. "Sleeps on its head" means having placed its head between its coils, by the nature of sleeping, it sleeps with its head - thus it is a sarīsapa. "Lies in a hole" means a bilāsaya. "Bilasayo" is also a reading; that is the better one. "Lies in a cave" means a guhāsaya. "Its fangs are its weapons" means that snake's two fangs are the weapon reckoned as a striking instrument. "Its poison is terrible" means that snake's poison reckoned as pervasive is severe and harsh. "Its tongue is twofold" means that snake's tongue is in two. "It tastes flavour with two tongues" means with its twofold tongues it knows flavour, finds gratification, consents to it. "Wishes to live" means one who desires to live. "Does not wish to die" means one who desires not to die. "Wishes for happiness" means one who desires happiness. "Averse to suffering" means not wishing for suffering. "With the foot" means with one's own foot. "A snake's head" means the head of a snake. "Would avoid" means would avoid from afar. "Would shun" means to that measure. "Would keep away from" means from all around. "Would completely avoid" means to the fourth measure. Or else, by the first, from the head. By the second and third, from the two sides. By the fourth, from behind. "But sensual pleasures, for one who has not attained them, one should avoid because they are a basis of suffering rooted in seeking. For one who has attained them, one should shun because they are a basis of suffering rooted in safeguarding. One should keep away from them because they are a basis of suffering rooted in the fever of ignorance. At the face of destruction, one should completely avoid them because they are a basis of suffering rooted in separation from the beloved" - thus some explain.

It is lust by way of dyeing. It is passion in the sense of powerful dyeing. It is attraction because of leading beings again and again towards objects. "It complies with" thus it is compliance; the meaning is "it desires." Beings delight by means of this in whatever existence - thus it is delight; or it itself delights - thus it is delight. That delight and lust in the sense of dyeing - thus it is passionate delight. Therein, craving that has arisen once regarding a single object is delight; that which arises again and again is called passionate delight. "Mental passion" means that which was said below as "passion in the sense of powerful dyeing" - that is not of a being, but is passion of consciousness itself - this is the meaning.

Objects are desired by means of this - thus it is desire. Living beings become infatuated by means of this through the state of thick defilements - thus it is infatuation. Holding is by way of seizing after swallowing and bringing to completion. By means of this, beings are greedy, they come to greed - thus it is greed. Or greed in the sense of being thick. For "greed or else a forest thicket" was said in the sense of thickness alone. The next term is augmented by way of a prefix, or greed from every side - thus it is intense greed. They cling by means of this - thus it is attachment. Or attachment in the sense of sticking. It is mire in the sense of sinking. It is longing by way of dragging. For it was said: "Longing drags this person along for the production of this or that existence." It is deceit in the sense of deception. It is the genetrix in the sense of generating beings in the round of rebirths. For it was said: "Craving generates a person, his mind runs about." It is the producer because it generates while binding beings with suffering in the round of rebirths. It is the seamstress in the sense of joining together. For this sews and joins beings together in the round of rebirths by way of death and rebirth-linking, like a tailor joining rag to rag; therefore it is said "the seamstress in the sense of joining together." It is the ensnarer because it has a net of manifold kinds, a net of objects, or because it has a net reckoned as the dwelling place of craving's agitation.

It is flowing because it is like a river with a swift current in the sense of dragging - thus it is flowing. Or it is flowing in the sense of being moist. For this was said: "Remembrances and affections, pleasures arise for a being." "Moist and smooth" - this is the meaning here. It is a thread because it is like a string tied to a tortoise in the sense of bringing about calamity and disaster. For this was said: "Thread, monks, this is a designation for passionate delight." It is spread in the sense of being extended regarding visible form and so on. It is the accumulator because it causes beings to strive for the attainment of this and that. It is the companion in the sense of being a comrade, because of not allowing one to become dissatisfied. For this does not allow beings to become dissatisfied in the round of rebirths, but causes them to delight like a dear companion wherever they go. For that very reason it was said -

Aspiration is by way of aspiring. "Conduit to existence" means the rope of existence. For by this rope, beings, bound at the neck like oxen, are led to whatever place is desired. It desires, resorts to, and clings to this and that object, thus it is a forest; or it requests, thus it is a forest. "Undergrowth" - the term is extended by phrasing. Or in the sense of giving rise to harm and suffering, and in the sense of being a thicket, it is like a forest, thus it is a forest. This is a name for powerful craving. But in the sense of being a denser thicket, what is more powerful than that is called undergrowth. Therefore it was said -

Intimacy is by way of becoming intimate; the meaning is association. That is twofold - intimacy of craving and friendly intimacy. Among these, here intimacy of craving is intended. Affection is by way of affection. Expectation is that which, trembling through making attachment, looks forward. And this too was said: "These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief. Here, Sire, arouse desire, have longing for life." "Have attachment" - this is the meaning here. It binds to each and every object, thus it is kinship; or in the sense of being a relative, a separate kinsman, thus too it is kinship. Even in the sense of being constantly relied upon, there is no relative for beings equal to craving. Hope is from reaching towards objects. The meaning is from overwhelming and from consuming while pursuing satisfaction. Wishing is by way of wishing. The state of having wished is the state of wishing.

Now, in order to show the basis of its occurrence, "hope for visible form" and so on was stated. Therein, hope is by way of wishing; having taken the meaning of hope, hope regarding visible form is hope for visible form. Thus all nine terms should be understood. And here the first five are stated by way of the five types of sensual pleasure, the sixth by way of greed for requisites. That is especially for those gone forth; the remaining three are for householders by way of objects of insatiability. For there is nothing dearer to them than wealth, sons, and life. It makes beings pray thus: "This is mine, this is mine" or "Such and such a person gave me this, gave this" - thus it is praying. The next two terms are augmented by a prefix; because beyond that it was begun to be analysed in another manner, "praying" was stated again. The act of praying is the act of praying. The state of having prayed is the state of having prayed. One who again and again plunders and drags in the domain of objects is greedy; the state of the greedy one is greed. The act of being greedy is the act of being greedy. The state of one endowed with greed is the state of being greedy.

"Tail-wagging" means by which craving they wander about trembling like dogs wagging their tails in places of gain; that is the name of that trembling craving. One who desires well in agreeable and disagreeable objects is one who desires excellence; the state of that is desire for excellence. Lust in inappropriate places such as one's mother, maternal aunt, and so on is lust for what is not according to the Teaching. Greed that has arisen powerfully even in appropriate places is unrighteous greed. Or, from the statement "lust is unrighteous" and so on, desire and lust arisen whether in appropriate or inappropriate places is lust for what is not according to the Teaching in the sense of being not according to the Teaching. It should be understood as unrighteous greed in the sense of unrighteousness. Attachment is by way of desiring objects. The act of desiring is desiring. Longing is by way of aspiring. Yearning is by way of envying. Aspiring well is aspiring. Craving regarding the five types of sensual pleasure is sensual craving. Craving regarding fine-material and immaterial existences is craving for existence. Craving regarding non-existence, which is termed annihilation, is craving for non-existence. Craving in purely fine-material existence alone is craving for fine-material existence. Craving in immaterial existence is craving for immaterial existence. Lust accompanied by the annihilationist view, craving regarding cessation, is craving for cessation. Craving regarding visible form is craving for visible form. Craving regarding sound is craving for sound. The same method applies also in the case of craving for odour and so on. Mental flood and so on have their meanings already stated.

It obstructs wholesome mental states - thus it is obstruction. Covering is by way of concealing. It binds beings in the round of rebirths - thus it is bondage. Having injured consciousness, it becomes defiled and makes it defiled - thus it is impurity. In the sense of having become firmly established, it lies latent again and again - thus it is an underlying tendency. It prepossesses consciousness that is arising - thus it is prepossession; the meaning is that by not allowing it to arise, it takes the turn of the wholesome. For in such passages as "thieves beset the road, cheats beset the road," the meaning is they seized the road. Thus here too, prepossession should be understood in the sense of seizing. It is like a creeper in the sense of entwining - thus it is a creeper. Even in the passage where "the creeper having arisen stands" occurs, this craving is called a creeper. It desires various things - thus it is avarice. The root of the suffering of the round of rebirths is the root of suffering. The source of that very suffering is the source of suffering. That suffering originates from this - thus it is the origin of suffering. It is like a snare in the sense of binding - thus it is a snare; Māra's snare is Māra's snare. It is like a hook in the sense of being difficult to disgorge - thus it is a hook; Māra's hook is Māra's hook. Those overcome by craving do not go beyond Māra's domain; Māra exercises control over them - by this method, it is Māra's domain, thus Māra's domain. In the sense of flowing, craving itself is a river - the river of craving. In the sense of overwhelming, craving itself is a net - the net of craving. Just as dogs bound by a leash are led wherever one wishes, so beings bound by craving - in the sense of firm binding, it is like a leash - thus it is a leash; craving itself is a leash - the leash of craving. In the sense of being difficult to fill, craving itself is an ocean - the ocean of craving. Covetousness is in the sense of coveting. They are greedy by means of it, or it itself is greedy, or it is merely the act of being greedy - thus it is greed. It is a root in the sense of being the support of the associated unwholesome states.

"Clinging" means clinging, thus. "In what sense" means by what intrinsic nature. "Spread out" means extended regarding visible form and so on. "Extensive" means vast. "Diffused" means diffused by way of pervading the three planes. It is stated by making the letter "ta" into the letter "ṭa" of the former word itself, having made a consonant division. "It clings" means it crawls about or endures. For one who is lustful endures even when being struck by the foot on the object of lust. They also call drawing back or writhing "visakkana." Some explain it as "the lord of wholesome and unwholesome states." "It draws together" means seeing benefits in sensual pleasures in this way and that way, it draws together and contracts the mind from proceeding towards renunciation in various ways; or "visa" means suffering, it carries that, conveys it - this is the meaning. "It deceives" means apprehending what is impermanent and so on as permanent and so on, it is deceitful. It has poison as its root because of being the cause of action that produces suffering; or "visa" means feeling that has become suffering-upon-suffering and so on is the root of this - thus it has poison as its root. Because of being the origin of suffering, poison is its fruit - thus it has poison as its fruit. That craving by which there is only the enjoyment of suffering beginning with visible form and so on, not of the Deathless - that is called "having poison as its enjoyment." Everywhere the derivation of the term should be understood by way of language.

Wishing to show its domain, he said beginning with "or that craving is extensive regarding visible form." Therein, "or extensive" means craving that is indeed great in the sense of craving; the five beginning with visible form are stated by way of lust for the five strands of sensual pleasure. The eleven terms beginning with "family, group" are stated by way of greed. The triad of the sensual element is classified by way of the round of action; the triad of sensual existence is classified by way of the round of result; the triad of percipient existence is classified by way of perception; the triad of single-aggregate constituent existence is classified by way of aggregates. The triad of the past is by way of time; the tetrad of the seen is by way of object; the triad of the realm of misery is by way of location; the triad of aggregates is classified by way of being soulless and lifeless - this should be known. Herein this is the brief illustration of meaning and the making clear -

"Therein, what is the sensual element? From below, making the Avīci hell the limit, from above, including the gods who control what is created by others, whatever in this interval are the aggregates, elements, and sense bases that frequent here and are included here - materiality, feeling, perception, activities, consciousness - this is called the sensual element."

"Therein, what is the material element? From below, making the Brahma world the limit, from above, including the Akaniṭṭha gods, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life - this is called the material element."

"Therein, what is the immaterial element? From below, making the gods reborn in the plane of infinite space the limit, from above, including the gods reborn in the plane of neither-perception-nor-non-perception, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life - this is called the immaterial element." In the commentary, however, "the sensual element" means sensual existence; the five aggregates are obtained. "The material element" means fine-material existence; the five aggregates are obtained. "The immaterial element" means immaterial existence; four aggregates are obtained - thus it is said.

Or the element connected with sensuality reckoned as sensual lust is the sensual element, or the element reckoned as sensuality is the sensual element. Having abandoned sensuality, the element connected with fine-materiality is the fine-material element, or the element reckoned as fine-materiality is the fine-material element. Having abandoned both sensuality and fine-materiality, the element connected with immateriality is the immaterial element, or the element reckoned as immateriality is the immaterial element. Those very same elements are again stated by the term existence. For "they exist" - thus they are called "existences." Existence connected with perception, or existence of those possessing perception, or perception exists here in this existence - thus percipient existence. That is sensual existence, and fine-material existence free from non-percipient existence, and immaterial existence free from neither-percipient-nor-non-percipient existence.

Non-percipient existence is not percipient existence; that is a part of fine-material existence. Because of the absence of grossness it is "neither-perception," because of the existence of subtlety it is "nor-non-perception" - thus neither-perception-nor-non-perception; existence connected with that is neither-percipient-nor-non-percipient existence. Or because of the absence of gross perception and because of the existence of subtle perception, neither-perception-nor-non-perception exists in this existence - thus neither-percipient-nor-non-percipient existence; that is a part of immaterial existence. Existence covered with a single aggregate of matter, or one constituent of being belongs to this existence - thus single-aggregate constituent existence; that is just non-percipient existence. Existence covered with four immaterial aggregates, or four constituents of being belong to this existence - thus four-aggregate constituent existence; that is just immaterial existence. Existence covered with five aggregates, or five constituents of being belong to this existence - thus five-aggregate constituent existence; that is both sensual existence and a part of fine-material existence. The triad of the past is by the same method as stated below. "Seen" means a visual object originating from four sources. "Heard" means a sound object originating from two sources. "Sensed" means odour, flavour, and tangible objects originating from four sources, to be apprehended by touching. "To be cognised" means a mind-object to be known by the mind. Among those phenomena that are seen, heard, sensed, and to be cognised. "Spread out and extended" means great and widespread.

"In the realm of misery" means because of the absence of income reckoned as growth, it is a realm of misery; in that realm of misery. "In the world of aggregates" means the five aggregates beginning with matter are themselves the world in the sense of a heap. "In the world of elements" means the eighteen elements beginning with the eye-element are themselves the world in the sense of emptiness. "In the world of sense bases" means the twelve sense bases are themselves the world for reasons such as being sense bases and so on. All are the world in the sense of crumbling and disintegrating; spread out and extended in the world of the aforementioned kind - thus clinging. "Mindful" means "he remembers" - thus mindful; mindfulness is stated by way of the person.

Therein, mindfulness has the characteristic of remembering. They remember by means of it, or it itself remembers, or it is merely the act of remembering - thus mindfulness. And this has the characteristic of non-floating, the function of non-forgetting, the manifestation of safeguarding, or the manifestation of facing towards the object, the proximate cause of firm perception, or the proximate cause of the establishment of mindfulness regarding the body and so on. But because of being firmly established in the object, it should be seen as like a pillar, and because of guarding the eye-door and so on, it should be seen as like a doorkeeper.

Showing the basis of its occurrence, he stated the fourfold establishment of mindfulness by the method beginning with "developing the establishment of mindfulness through observation of the body in the body, one is mindful." Therein, "body" means the material body. For here the material body is intended as "body" in the sense of a collection of limbs and minor limbs and phenomena such as head hairs and so on, just as an elephant corps, a chariot corps, and so on. And just as in the sense of a collection, so also in the sense of being the origin of contemptible things. For it is also the body in the sense of being the origin of contemptible things that are supremely loathsome. "Origin" means the place of arising. Herein this is the meaning of the word - That from which they come is the origin. What things come? The contemptible things such as head hairs and so on. Thus the body is the origin of contemptible things such as head hair and so on.

"Observation of the body" means observation of the body, or observation regarding the body; even though "in the body" has already been said, the second taking up of "body" in "observation of the body" should be understood as done for the purpose of showing the defining without mixing, the resolution of compactness, and so on.

By that, it is not observation of feelings in the body, nor observation of mind and mental phenomena, but rather observation of the body only - thus, by showing only the mode of body observation in the subject matter termed "body," the defining without mixing has been shown; likewise, it is not the observation of a single phenomenon separate from the limbs and minor limbs in the body, nor the observation of a woman or man separate from head hairs, body hairs, and so on. And even regarding that body which is here termed a collection of primary elements and derived matter consisting of head hairs, body hairs, and so on, there is not the observation of a single phenomenon separate from primary elements and derived matter; but rather, just as one who observes the components of a chariot observes the collection of limbs and minor limbs, just as one who observes the constituent parts of a city observes the collection of head hairs, body hairs, and so on, just as one who peels apart the layers of a plantain trunk, just as one who unwraps an empty fist, one observes only the collection of primary elements and derived matter - thus, by showing the subject matter termed "body" only as a collection in various ways, the resolution of compactness has been shown. For here no body separate from the aforesaid collection is seen, nor a woman, nor a man, nor any other phenomenon whatsoever; but beings make wrong adherence in various ways regarding what is merely a collection of the aforesaid phenomena. Therefore the ancients said:

It was said "for the purpose of showing the resolution of compactness and so on." By the word "and so on," this meaning too should be understood here. For this is observation of the body in this body only, not observation of other phenomena. Just as there is observation of water even in a mirage that is not actually water, not so is there observation of the nature of permanence, happiness, self, and beauty in this body that is actually impermanent, suffering, non-self, and foul; but rather, observation of the body is only the observation of the collection of modes of impermanence, suffering, non-self, and foulness - thus it has been said.

Or alternatively, that body which in the Mahāsatipaṭṭhāna by the method beginning with "Here, monks, a monk, having gone to the forest, etc. he, mindful, breathes in" - the body spoken of by that method as ending with the bone stage beginning with in-breaths and out-breaths and so on including the pulverised bones, and that which in the Paṭisambhidā, in the treatise on the establishments of mindfulness, the body is spoken of as "here a certain one observes the earth body as impermanent. The water body. The fire body. The air body. The head-hair body. The body-hair body. The outer skin body. The hide body. The flesh body. The blood body. The sinew body. The bone body. The bone-marrow body" - because of the observation of all that in this very body, "observation of the body in the body" - thus too the meaning should be seen.

Or alternatively, because of not observing anything whatsoever that could be grasped as "I" or "mine" in the body, but because of observing the various collections of phenomena such as head-hairs, body-hairs, and so on, the meaning should be seen thus: observation of the body in the body, the body being termed a collection beginning with head-hairs and so on. Furthermore, by the method that has come in the Paṭisambhidā in due order beginning with "one observes this body as impermanent, not as permanent," because of observing the body termed a collection of modes beginning with the characteristic of impermanence and so on in its entirety, "observation of body in the body" - thus too the meaning should be seen. But this is a meaning common to the four establishments of mindfulness.

"Establishment of mindfulness" means the three establishments of mindfulness, the domain of mindfulness, the Teacher's transcendence of aversion and compliance regarding disciples practising in three ways, and mindfulness itself. "Monks, I will teach the origin and passing away of the four establishments of mindfulness. Listen to that, pay close attention, etc. And what, monks, is the origin of the body? From the origin of nutriment is the origin of the body" - in such passages, the domain of mindfulness is called "establishment of mindfulness." Likewise in such passages as "the body is the establishing, not mindfulness; but mindfulness is both the establishing and mindfulness." Its meaning is - "Establishment" (paṭṭhāna) means that in which something is established (patiṭṭhāti). What is established? Mindfulness. The establishment of mindfulness (satipaṭṭhāna) is the establishment (paṭṭhāna) of mindfulness (sati); or alternatively, "establishment" means the principal place (padhānaṭṭhāna), the establishment of mindfulness is the establishment of mindfulness, like the elephant station, the horse station, and so on.

In the passage "Three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher," the Teacher's transcendence of aversion and compliance regarding disciples practising in three ways is called "establishment of mindfulness." Its meaning is - "Establishment" because it is to be established, the meaning is because it is to be set going. By what is it to be established? By mindfulness; the establishment of mindfulness is the establishment of mindfulness. But in such passages as "The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment," mindfulness itself is called "establishment of mindfulness." Its meaning is - "Establishment" because it establishes itself (patiṭṭhāti); it attends (upaṭṭhāti), meaning it proceeds by entering in and springing forward. Mindfulness itself is the establishment - thus it is an establishment of mindfulness. Or alternatively, it is "mindfulness" (sati) in the meaning of remembering (saraṇa), and "establishment" (paṭṭhāna) in the meaning of setting up (upaṭṭhāna). Thus, it is mindfulness and it is an establishment - thus also it is an establishment of mindfulness. This is what is intended here. That establishment of mindfulness. "Developing" means increasing. And here, what is called "establishment of mindfulness" as the Teacher's transcendence of aversion and compliance regarding disciples practising in three ways, that should be understood by this discourse. For this was said by the Blessed One -

"Three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher" - thus indeed this was said. Dependent on what was this said? Here, monks, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - "This is for your welfare, this is for your happiness." His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. There, monks, the Tathāgata is neither displeased nor does he experience displeasure, and he dwells without being affected by defilements, mindful and fully aware. This, monks, is the first establishment of mindfulness. Which a noble one, etc. is worthy.

"Furthermore, monks, the Teacher, etc. this is for your happiness." Some of his disciples do not listen, etc. they conduct themselves. Some disciples listen, etc. and do not conduct themselves having turned aside from the Teacher's instruction. There, monks, the Tathāgata is neither displeased nor does he experience displeasure, nor is he pleased nor does he experience pleasure. Having avoided both displeasure and pleasure, he dwells equanimous, mindful and fully aware. This is called, monks, the second, etc.

"Furthermore, etc. this is for your happiness." His disciples listen, etc. they conduct themselves. There, monks, the Tathāgata is pleased and experiences pleasure, and he dwells without being affected by defilements, mindful and fully aware. This is called, monks, the third."

Thus, the state of not being affected by defilements through aversion and compliance, the transcendence of both of those through the constant establishment of mindfulness, is called "establishment of mindfulness." It is said that the constant establishment of mindfulness belongs only to Buddhas, not to Individually Enlightened Ones and others.

In "observation of feeling in feelings" and so on, the purpose of the repetition of feeling and so on should be understood by connecting it as appropriate according to the very method stated in the observation of the body. This too is a common meaning. Among feelings of many varieties such as pleasant and so on, the observation of each individual feeling separately beginning with impermanence. Regarding mind of sixteen varieties beginning with mind with lust, the observation of each individual mind separately beginning with impermanence. Setting aside body, feeling, and mind, the observation of each individual mental phenomenon separately beginning with impermanence among the remaining three-plane phenomena is the observation of mental phenomena such as hindrances and so on according to the method stated in the Satipaṭṭhāna Sutta. Here, "body" is in the singular because of the oneness of the physical body. "Mind" is in the singular, and it should be understood as done by taking the class, because of the absence of distinction in the intrinsic nature of consciousness. And in whatever way feelings and so on should be observed, one observing them in that way should be understood as observation of feeling in feelings, observation of mind in mind, and observation of mental phenomena in mental phenomena. How should feelings be observed? First, pleasant feeling should be observed as suffering, unpleasant feeling as a dart, and neither-unpleasant-nor-pleasant feeling as impermanent. As he said -

All of these should also be observed as suffering. For this was said: "Whatever is felt, that is in suffering, I say." And they should be observed in terms of pleasure and pain as well. As he said: "Pleasant feeling is pleasant in its presence, unpleasant in its change. Unpleasant feeling is unpleasant in its presence, pleasant in its change. Neither-unpleasant-nor-pleasant feeling is pleasant when known, unpleasant when not known." Furthermore, they should also be observed by way of the seven insights beginning with impermanence. Regarding mind and mental phenomena too, first, consciousness should be observed by way of the diversity of distinctions such as object, predominance, conascence, plane, kamma, result, function, and so on, by way of the seven observations beginning with impermanence, and by way of the sixteen distinctions beginning with "with lust." Mental phenomena should be observed by way of their individual characteristics and common characteristics, by way of the phenomenon of emptiness, by way of the seven observations beginning with impermanence, and by way of the distinctions beginning with "tranquil" and "not tranquil" and so on.

These four establishments of mindfulness are found in the preliminary stage in different consciousnesses. For one comprehends the body with one consciousness, feeling with another, mind with another, and mental phenomena with another consciousness; but at the moment of the supramundane path, they are found in a single consciousness alone. For the mindfulness associated with insight of one who has come by comprehending the body from the beginning is called observation of the body; the person possessed of that mindfulness is called one who observes the body. The mindfulness associated with the path at the moment of the path for one who, having aroused zeal in insight, has attained the noble path is called observation of the body; the person possessed of that mindfulness is called one who observes the body.

The mindfulness associated with insight of one who has come by comprehending feeling, comprehending mind, and comprehending mental phenomena is called observation of mental phenomena; the person possessed of that mindfulness is called one who observes mental phenomena. The mindfulness associated with the path at the moment of the path for one who, having aroused zeal in insight, has attained the noble path is called observation of mental phenomena; the person possessed of that mindfulness is called one who observes mental phenomena. Thus far the teaching stands with respect to the person; but regarding the body, the mindfulness that comprehends the body, through the abandoning of the illusion "beautiful," succeeds by means of the path - this is called observation of the body. Regarding feeling, the mindfulness that comprehends feeling, through the abandoning of the illusion "pleasant," succeeds by means of the path - this is called observation of feeling. Regarding mind, the mindfulness that comprehends mind, through the abandoning of the illusion "permanent," succeeds by means of the path - this is called observation of mind. Regarding mental phenomena, the mindfulness that comprehends mental phenomena, through the abandoning of the illusion "self," succeeds by means of the path - this is called observation of mental phenomena. Thus one single mindfulness associated with the path obtains four names in the sense of accomplishing four functions. Therefore it was said: "But at the moment of the supramundane path, they are found in a single consciousness alone."

Again, three further sets of four were stated by way of benefit, by way of not having fallen away, and by way of virtue. Therein, "through avoiding unmindfulness" means: not mindfulness is unmindfulness, or unmindfulness is where mindfulness does not exist; this is a designation for forgetfulness. "Through avoiding" means by shunning on all sides. For by avoiding unmindful persons who are like crows left at food, by associating with persons of established mindfulness, and through having a mind slanting, sloping, and inclining towards arousing mindfulness in standing, sitting, and so on, mindfulness arises. "Of the states to be done with mindfulness" means of the states that should be done with mindfulness. "Through having done" means through the fact of having done. Through having done the four paths; the meaning is through having developed them. "Through having destroyed the states that obstruct mindfulness" means through having removed sensual desire and so on. "Through not forgetting the states that are the basis of mindfulness" means through the non-disappearance of the causes of mindfulness, namely the objects beginning with the body.

"Through being endowed with mindfulness" means through having rightly come to mindfulness and through not having fallen away from it. "Through mastery" means through having attained the state of mastery. "Through proficiency" means through the state of being well-practised. "Through not falling away" means through the state of not turning back and through the state of not retreating.

"Through existing" means through being present by intrinsic nature. "Through being peaceful" means through having a quenched intrinsic nature. "Through being calmed" means through the state of the mental defilements having been appeased. "Through being endowed with peaceful qualities" means through not having fallen away from the qualities of a good person. Recollection of the Buddha's qualities and so on are according to the method stated above. Mindfulness is by way of remembering; this is the term for the intrinsic nature of mindfulness. Recollection is by way of recollecting through remembering again and again. Recalling is by way of recollecting as if having gone face to face, by way of remembering back. Or it is merely extended by means of a prefix. The act of remembering is remembering. But since "remembering" is also the name for the three refuges, therefore the taking up of mindfulness again was done to exclude that. Remembering reckoned as mindfulness - this is the meaning here. Retaining is through the state of retaining what has been heard and learnt. Non-floating is the state of non-floating, in the meaning of plunging in, reckoned as entering into. For just as in water, gourd vessels and the like float and do not enter in, mindfulness is not so with regard to the object. For this enters into the object; therefore it is called "non-floating." Non-forgetting is through the state of not forgetting what was done long ago and what was said long ago. A faculty is that which exercises the function of lordship in the characteristic of establishing and in the characteristic of illuminating; the faculty reckoned as mindfulness is the mindfulness faculty. The power of mindfulness is that which does not waver regarding negligence. Right mindfulness is mindfulness in accordance with reality, mindfulness leading to liberation, wholesome mindfulness. A factor of one who awakens is a factor of enlightenment; a praised or beautiful factor of enlightenment is an enlightenment factor; mindfulness itself as an enlightenment factor is the enlightenment factor of mindfulness.

"The direct path" means one path; the meaning should be understood thus: this path is not one that becomes a road dividing in two. Or alternatively, "to be travelled by one" means one-way (ekāyano). "By one" means having abandoned the company of groups, by one who is withdrawn, with a secluded mind. To be travelled means to be practised; or "they travel by means of this," thus it is a path; the meaning is one goes from saṃsāra to Nibbāna. The path of one is one-way (ekāyano). "Of one" means of the foremost. The Blessed One is the foremost of all beings; therefore it means "of the Blessed One." Although indeed others also travel by it, even this being so, that path belongs to the Blessed One alone, because it was produced by him. As he said: "For that Blessed One, brahmin, is the producer of the unarisen path" and so on. Or alternatively, "it goes" (ayati) thus it is a path (ayano); the meaning is it goes, it proceeds. It goes in one, thus one-way. It means it proceeds in this Teaching and discipline only, not elsewhere. As he said: "In this Teaching and discipline, Subhadda, the noble eightfold path is found." This is merely a difference in teaching; in meaning, however, it is just one. Furthermore, "it goes to one" means one-way. It means that although in the preliminary stage it proceeds by the method of meditative development through various approaches, in the later stage it goes to one Nibbāna alone. As Brahmā Sahampati said -

"Path": in what sense is it a path? In the sense of going to Nibbāna, and in the sense of being sought by those who desire Nibbāna. "Endowed with" means having gone near. "Fully endowed with" means having gone nearer than that. By both, the meaning is not fallen away from mindfulness. "Approached" means having approached and stood. "Fully approached" means having become associated and stood. "Upāgato samupāgato" is also a reading. By both too, the meaning is having come into the proximity of mindfulness. "Attained" means having reached inseparability. "Fully attained" means complete. "Possessed of" means existing without deficiency. "Endowed with, fully endowed with" - by these two terms, occurrence is spoken of. "Approached, fully approached" - by these two terms, penetration is spoken of. "Attained, fully attained, possessed of" - by these three terms, acquisition is spoken of - thus some explain.

"That clinging is in the world" means whatever clinging has been spoken of in many ways, that occurs only in the world of aggregates, not apart from the aggregates - this is the meaning. "That clinging in the world" means this craving reckoned as clinging that occurs only in the world of aggregates. He crosses by avoiding sensual pleasures. He crosses over by abandoning defilements. He goes beyond by cutting off the cause of their support. He transcends by passing beyond the round of rebirths. He passes beyond by making it impossible for conception to arise again. Or alternatively, he crosses and crosses over by observation of the body. He goes beyond by observation of feeling. He transcends by observation of mind. Or alternatively, he crosses by morality. He crosses over by concentration. He goes beyond by insight. He transcends by the path. He passes beyond by fruition - it should be connected by such methods and so on.

4. The meaning in brief of the fourth verse is this - whoever covets a single field such as a rice-field and so on, or a site such as a house-site and so on, or unwrought gold reckoned as coins, or cattle and horses of various kinds such as cattle and horses and so on, or slaves such as those born in the household and so on, or labourers such as hired servants and so on, or women designated as females, or relatives such as kinsmen and relations and so on, or other manifold sensual pleasures such as agreeable forms and so on. "Rice-field" means where rice grows. In the case of paddy fields and so on too, the same method applies. "Paddy" means the remaining kinds of paddy. "That which delights" means mung beans. "House-site" means a piece of land, prepared or unprepared, for the purpose of establishing a house. In the case of porch sites and so on too, the same method applies. "Porch" means a gate-porch and so on. "Front" means in front of the house. "Behind" means behind the house. Here, "park" means they please the mind, thus it is a park; the meaning is they delight with flowers, with fruits, with shade, and with water.

"Livestock and so on" means goats and so on. "Born in the household" means born in the womb of a female slave within the house. "Bought with wealth" means taken by buying and exchanging with wealth. "Oneself or" means by oneself or. "Slavery" means the state of being a slave is slavery; that slavery. "Approaches" means goes to. "Unwillingly or" means brought by capture against one's own wish or.

In order to show those four again, he said "some become slaves born in the household." "Slaves born in the household" means slaves born within the house. "Where the slave, born a slave, standing, utters rough words" - here too these very same are stated. "Bought with wealth" means wealth-slaves. "And some themselves" means self-made slaves. "Driven out by fear" means unwilling slaves. Driven out by fear means cast out.

"Hired servants" means those who live by wages. "Those who do work such as ploughing and so on" means labourers. "Dependents" means those who live by approaching through consultation and so on, having made a support, they live - thus dependents.

"Woman" - she bears, in her womb is the embryo - thus "woman." "Possession" means a companion, one having an owner. Those who are relatives through mother and father are kinsmen by kinship. One of the same clan is a kinsman by clan. One who has learnt sacred texts either in the household of one teacher or of one lineage of sacred texts is a kinsman by sacred texts. One who has learnt together with the art of archery and so on is a kinsman by craft. "Friends and relatives are also kinsmen" - this reading appears in some books.

"Lusts" means one desires through defilement sensual pleasure. "Covets" means one lusts again and again, desires again and again. "Craves" means one desires all around. "Clings" means one desires with distinction. "One lusts by way of grossness through grasping the sign, covets; one craves through grasping the features, clings" - thus some explain.

5. The meaning in brief of the fifth verse is this - Mental defilements reckoned as weak overpower, overcome, and crush that person. Or weak mental defilements overpower that person who is weak through the absence of the power of faith and so on; the meaning is that they overpower because of weakness. Or else both obvious dangers such as lions and so on and concealed dangers such as bodily misconduct and so on crush that one who is greedy for sensual pleasures, attached to sensual pleasures, and seeking sensual pleasures. Thereupon the suffering of birth and so on follows that person overpowered by concealed dangers, just as water follows a broken boat.

"Weak" means there is no power in them, thus weak; devoid of power. "Feeble" means devoid of the function to be done through the weakness of sluggish application. "Of little power" means small, limited is the power of them, thus of little power; unable to fight. "Of little strength" means small, limited is the strength, the effort, the endeavour of them, thus of little strength. "Inferior," "low" - through being deficient in application. "Inferior" - through being deficient in strength. "Sinful" - through being deficient in conditions. "Insignificant" - through being deficient in disposition. "Limited" - through being deficient in attainment. "They overcome" means they crush, they produce striking. "They master" means they crush from every side. "They overpower" - by way of arising again and again. "They submerge" - by way of arising repeatedly. "They exhaust" - by the state of having dried up. "They crush" - by preventing the arising of the wholesome.

"Power of faith" means they believe by means of it, or it itself believes, or it is merely the act of believing - thus faith. It has the characteristic of believing, or the characteristic of placing trust; its function is serene confidence, like a water-clearing gem. Or its function is leaping forward, like one crossing a flood. Its manifestation is absence of turbidity, or its manifestation is disposition. Its proximate cause is trustworthy objects, or its proximate cause is the factors of stream-entry. It should be seen as like seeds in the hand's wealth. It does not waver regarding faithlessness - this is the power of faith. "Power of energy" means the state of a hero is energy, or the action of heroes is energy, or that which is to be set in motion, to be kept going by method, by way, by means - thus energy. But this energy has the characteristic of supporting and the characteristic of exertion; its function is supporting conascent states; its manifestation is the state of non-sinking; from the statement "being stirred, he strives wisely," its proximate cause is spiritual urgency, or its proximate cause is the basis for the arousal of energy. When rightly aroused, it should be seen as the root of all achievements. It does not waver regarding idleness - this is the power of energy. The characteristic and so on of mindfulness have already been stated.

"One does not waver regarding unmindfulness" - this is the power of mindfulness. It rightly holds and establishes conascent states - thus concentration. It has the characteristic of release, or the characteristic of non-distraction; its function is combining conascent mental states on the object, like water for bath powder; its manifestation is peace, or its manifestation is knowledge. For it has been said: "One who is concentrated understands as it really is, sees as it really is." In particular, it should be seen as having happiness as its proximate cause, like the steadiness of a lamp's flame in a windless place - thus mental stability. "One does not waver regarding restlessness" - this is the power of concentration. "One understands" (pajānāti) - thus it is wisdom (paññā). What does one understand? The noble truths, by the method beginning with "This is suffering." It has the characteristic of penetrating according to the intrinsic nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer; its function is illuminating the domain, like a lamp; its manifestation is absence of confusion, like a good guide gone to a forest. "Power of wisdom" means one does not waver regarding ignorance. "Power of shame, power of moral fear" - "one does not waver regarding shamelessness" - this is the power of shame. "One does not waver regarding moral fearlessness" - this is the power of moral fear. This is the explanation of meaning by way of both. One is ashamed of bodily misconduct and so on, thus "shame" (hirī); this is a designation for moral shame. One fears those very same things, thus "moral fear" (ottappa); this is a designation for dread of evil.

For the purpose of illustrating their difference - Having set down this matrix: "By origination, predominance, and by the characteristic of bashfulness and so on," this detailed discussion was stated - Shame is of internal origination, moral fear is of external origination. Shame takes oneself as predominant, moral fear takes the world as predominant. Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear. Shame has the characteristic of deference, moral fear has the characteristic of seeing danger in faults with timid fear.

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

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

How is shame with oneself as predominant? Here a certain son of good family, having made himself the authority and foremost, thinking "It is not proper for one like me, who has gone forth out of faith, who is very learned, who observes the ascetic practices, to do an evil deed," does not do evil. Thus shame is with oneself as predominant. Therefore the Blessed One said: "He, having made himself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure."

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

"Great indeed is this world community. In this great world community there are ascetics and brahmins possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they know the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' There are also deities possessing supernormal power, possessing the divine eye, knowing the minds of others; they see even from afar, even when near they are not seen, and with the mind they know the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, having made the world the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure."

Thus moral fear is with the world as predominant. "Shame is established in the intrinsic nature of bashfulness, moral fear is established in the intrinsic nature of fear" - here, however, "bashfulness" means the manner of being ashamed; shame is established in that intrinsic nature. "Fear" means fear of the realms of misery; moral fear is established in that intrinsic nature. Both of those are obvious in the avoidance of evil. For just as a certain son of good family, while defecating and urinating and so on, having seen someone before whom one ought to be ashamed, might become ashamed and scorned, just so, having entered upon the sense of shame internally, he does not commit an evil deed. A certain person, having become frightened by fear of the realms of misery, does not commit an evil deed.

Herein this is the simile - Just as among two iron balls, one might be cool and smeared with dung, and one hot and blazing. Therein a wise person, being disgusted because of its being smeared with dung, does not take the cool one, and the other because of fear of burning. Therein, just as the not taking of the cool one through disgust at the smearing with dung, so should be understood the non-performance of evil through entering upon the sense of shame internally; just as the not taking of the hot one through fear of burning, so should be understood the non-performance of evil through fear of the realms of misery.

"Shame has the characteristic of deference, moral fear has the characteristic of seeing danger in faults with timid fear" - this pair too is obvious in the avoidance of evil itself. For a certain person, through reviewing the greatness of birth, reviewing the greatness of the Teacher, reviewing the greatness of the inheritance, and reviewing the greatness of fellow practitioners of the holy life - by these four reasons, having aroused shame characterised by deference, does not do evil. A certain person, through fear of self-censure, fear of censure by others, fear of punishment, and fear of an unfortunate realm - by these four ways, having aroused moral fear characterised by seeing danger through fear of faults, does not do evil. Therein, reviewing the greatness of birth and so on, and fear of self-censure and so on, should be expounded in detail. Thus the sevenfold power as stated, for whatever person it does not exist, those mental defilements overcome that person, etc. exhaust and crush.

"Two dangers" means just two misfortunes by way of obvious and non-obvious - not one, not three. To show those by way of classification, he said beginning with "What are the obvious dangers?" Therein, "kokā" means wolves. Or this itself is the reading. "Thieves" means those engaged in acts of thievery. "Young men" means those engaged in acts of violence. "Having done their deed" means those who have committed criminal acts such as housebreaking and so on. "Not having done their deed" means those who have set out to commit that deed. Here "assū" means "they might be" - this is the meaning. "Eye disease" means a disease arisen in the eye; "disease" is so called because it afflicts. "Eye disease" and so on should be understood in terms of the physical basis. For there is no disease of the arisen sensitive matter itself. "Ear disease" means a disease of the outer ear. "Mouth disease" means a disease arisen in the mouth. "Tooth disease" means toothache. "Cough" means a consumptive disease. "Asthma" means asthma, a disease of belching. "Catarrh" means a disease of the outer nose. "Burning" means heat arising internally. "Fainting" means that which causes the loss of mindfulness. "Dysentery" means bloody diarrhoea, a flux. "Griping" means stomach griping, wind in the belly. "Cholera" means a great purgative disease. "Eczema" means spotted skin disease. "Consumption" means a drying disease, a wasting illness. "Epilepsy" means seizure by non-human spirits, an affliction caused by hostile spirits. "Ringworm" means ringworm sores. "Itch" means small sores. "Scab" means a major scab disease. "Scratches" means a disease at the place scratched by nails. "Nakhasā" is also a reading. "Scabies" means a disease that arises by splitting open the palms of the hands and soles of the feet, making splinter after splinter. "Blood and bile disease" means blood-bile; it is said to mean red bile disease. "Diabetes" means a superior disease inside the body. For this was said: "Furthermore, diabetes is a superior illness."

"Haemorrhoids" means the disease of piles. "Blisters" means blood-blisters. "It splits the perineum" thus "ulcers"; the meaning is it splits the anus. "Arising from bile" means bile is the origination, the arising, of these - thus "arising from bile." They are said to be thirty-two. In "originating from phlegm" and so on too, the same method applies. "Arising from the combination of humours" means arisen through the combination, the unification, of wind, bile, and phlegm. They are illnesses in the meaning of affliction. "Arising from change of climate" means through change of climate. "Excessively hot" means diseases arising from cold. "Arising from improper care" means arisen through improper care such as excessive standing, sitting, and so on. "Caused by assault" means arisen through assault such as murder, imprisonment, and so on. "Arising from the result of action" means produced from the result of powerful action. Cold, heat, etc. "Contact" - these are obvious indeed. "And so on" means or thus. "These are called" - he said by way of conclusion.

"What are the concealed dangers?" asks which are the non-obvious, covered-over misfortunes. Therein, "bodily misconduct" should be understood as the volition of killing living beings, taking what is not given, and sexual misconduct. "Verbal misconduct" should be understood as the volition of lying, divisive speech, harsh speech, and frivolous talk. "Mental misconduct" should be understood as covetousness, anger, and wrong view. Occurring in the body, or occurring from the body, badly practised conduct, or conduct that is corrupt because of being putrid with mental defilements - thus it is bodily misconduct. In verbal and mental misconduct too, the same method applies.

"They are desired" thus "sensual pleasures" - the five types of sensual pleasure. Desire towards sensual pleasures is sensual desire. Or "it desires" thus "sensual pleasure"; sensual pleasure itself is desire, sensual desire - not the desire to act, nor desire for mental states. It is just sensual craving so named. "It hinders wholesome mental states" thus it is a mental hindrance; sensual desire itself as a mental hindrance is the mental hindrance of sensual desire. Thus also with the remaining ones. "Is repelled" means by that the mind reaches a state of corruption; or "it destroys" monastic discipline, good conduct, beauty, success, welfare, happiness, and so on - thus it is anger. The state of being slothful is sloth. The state of being torpid is torpor; the meaning is the state of lacking endeavour and vigour, and the state of destruction of ability. Sloth and torpor together are sloth and torpor. Therein, sloth has the characteristic of lack of endeavour, the function of dispelling energy, and the manifestation of sinking. Torpor has the characteristic of unfitness for work, the function of covering, the manifestation of a shrinking state, or the manifestation of nodding and sleep. Both have as their proximate cause unwise attention regarding discontent, weariness, yawning, and so on.

The state of one who is agitated is restlessness. It has the characteristic of non-appeasement, like water stirred by the impact of wind; the function of instability, like a flag and banner swaying from the impact of wind; the manifestation of turmoil, like ashes thrown up by the impact of a stone; it is non-appeasement of the mind, with unwise attention as its proximate cause. It should be seen as mental distraction. What is contemptibly done is badly done; the state of that is remorse. It has the characteristic of subsequent regret, the function of sorrowing over what was done and what was not done, the manifestation of regret, the proximate cause of what was done and what was not done; it should be seen as like slavery. Restlessness and remorse together are restlessness and remorse. "Departed is remedy" - thus it is sceptical doubt; or, investigating intrinsic nature by means of it, one is troubled and wearied - thus it is sceptical doubt. It has the characteristic of doubt, the function of wavering, the manifestation of indecisiveness, or the manifestation of not grasping with certainty, with unwise attention as its proximate cause. It should be seen as creating an obstacle to practice.

Lust has the characteristic of finding pleasure. Hate has the characteristic of being hostile. Delusion has the characteristic of bewilderment. Wrath has the characteristic of being angry, or the characteristic of ferocity, the function of producing resentment, and the manifestation of hostility. Hostility has the characteristic of bearing grudges, the function of not relinquishing enmity, and the manifestation of the state of being bound to wrath. And this was said: "At a former time wrath, at a later time hostility" and so on.

Contempt has the characteristic of disparaging others' virtues. Its function is destroying them, and its manifestation is concealing them. Insolence has the characteristic of rivalry, the function of equalising one's own virtues with others' virtues, and the manifestation of presenting oneself as the measure of others' virtues.

Envy has the characteristic of being vexed at others' success, or the characteristic of being unable to endure it, the function of discontent therein, and the manifestation of turning away therefrom. Stinginess has the characteristic of concealing one's own success, the function of being unable to endure the state of one's own success being shared in common with others, and the manifestation of contraction.

Deceit has the characteristic of concealing evil done, the function of concealing it, and the manifestation of covering it over. Fraudulence has the characteristic of making known non-existent virtues of oneself, the function of proclaiming them, and the manifestation of making them clear even through bodily gestures.

Obstinacy has the characteristic of the swollen state of the mind, the function of not deferential conduct, and the manifestation of harshness. Impetuosity has the characteristic of surpassing in action, the function of contrariness, and the manifestation of disrespect.

Conceit has the characteristic of elevation, the function of I-making, and the manifestation of the swollen state. Arrogance has the characteristic of extreme elevation, the function of exceedingly great I-making, and the manifestation of the excessively swollen state.

Vanity has the characteristic of the state of intoxication, the function of seizing upon intoxication, and the manifestation of madness. Negligence has the characteristic of releasing the mind regarding the five types of sensual pleasure, the function of giving over to release, and the manifestation of separation from mindfulness. Thus the characteristics and so on of these mental states should be understood. This is the summary here; the detail, however, should be understood by the method stated in the Vibhaṅga beginning with "therein, what is wrath?"

In particular, here, one greedy for material gains, not obtaining himself, becomes angry at another who obtains. His wrath that has arisen once is just wrath. Beyond that is hostility. He, thus angry and bearing grudges, disparages the virtues of another who obtains even though they exist, and takes up rivalry thinking "I too am such." This is his contempt and insolence. He, thus being one who depreciates another's worth and is spiteful, regarding that one's material gains and honour and so on, thinking "What is this to him with this?" he envies and wrongs. This is his envy. But if he has some success, he does not endure the state of that being shared in common with others. This is his stinginess. For the sake of material gain, however, he conceals faults existing in himself. This is his deceit. He makes known even non-existent virtues. This is his fraudulence. He, thus practising, if he obtains material gain according to his intention, becomes obstinate thereby, with an unyielding mind, unable to be admonished saying "This should not be done thus." This is his obstinacy. But if anyone says anything to him, "This should not be done thus," thereby he becomes one with an agitated mind, with a frowning face, speaking forcefully "Who are you to me?" This is his impetuosity. Then, through obstinacy, imagining himself as "I alone am superior," he becomes conceited. Through impetuosity, despising others thinking "Who are these?" he becomes arrogant. This is his conceit and arrogance. He, through that conceit and arrogance, generates vanity of many kinds such as vanity of birth and so on. Being intoxicated, he is negligent regarding things of various kinds such as types of sensual pleasure and so on. This is his vanity and negligence - thus it should be understood.

"All mental defilements" means all unwholesome mental states. They are mental defilements in the sense of tormenting and in the sense of afflicting. They are misconducts because of being putrid with mental defilements. They are disturbances in the sense of causing the disturbance of mental defilements. They are fevers in the sense of causing internal burning and so on. They are torments in the sense of always tormenting. They are all unwholesome volitional activities in the sense of having arisen from lack of proficiency and in the sense of volitionally producing.

"In what sense" means for what reason. In order to show the threefold meaning beginning with overcoming, he said beginning with "they are dangers because they overcome." "They overcome" means they produce suffering and overpower. "They lead to decline" means they lead to the abandoning of wholesome mental states. "They dwell therein" means the meaning is that unwholesome mental states dwell, reside, and arise in that body. "Those dangers" means misfortunes such as bodily misconduct and so on. "For the obstruction of wholesome mental states" means they lead to the disappearance and non-seeing of mental states arisen from proficiency, beginning with right practice, which are to be stated above. "Of right practice" means of beautiful or praiseworthy practice, not of wrong practice. "Of conforming practice" means of non-conflicting practice, not of contrary practice. "Of non-opposing practice" means not of opposing practice, but of non-adversarial practice. "Of practice according to meaning" means of practice that follows the meaning, of practice that grows progressively higher and higher. It is said to mean of practice by which one should proceed according to the meaning. "Attatthapaṭipadāyā" is also a reading; that is not good. "Of practice in accordance with the Teaching" means the Teaching is the nine supramundane states. What is in conformity with the Teaching is insight and so on. The practice of the Teaching that is suitable for that Teaching is the practice in accordance with the Teaching; of that practice in accordance with the Teaching.

"Of fulfilment in the precepts" means of the state of standing having fulfilled the Pātimokkha precepts. "Of guarding the doors of the sense faculties" means of the state of having well-guarded doors in the faculties with mind as the sixth, as stated by the method beginning with "having seen a form with the eye." "Of moderation in eating" means of being appropriate in measure regarding receiving food and so on. Having given up excessive eating and so on, through eating in moderation.

"Of the pursuit of wakefulness" means of the pursuit of the five states of wakefulness by the method beginning with "during the day, by walking and sitting, from obstructive mental states." "Of mindfulness and full awareness" means of mindfulness and full awareness that is always helpful to all meditators engaged in the development of all meditation subjects.

"Of the establishments of mindfulness" means establishment is in the sense of setting up by having entered into and plunged into the objects; mindfulness itself is the establishment - the establishment of mindfulness. But its fourfold classification arises from its occurrence regarding body, feelings, mind, and mental phenomena by way of grasping the aspects of foulness, suffering, impermanence, and non-self, and by way of accomplishing the function of abandoning the perceptions of beauty, happiness, permanence, and self; of those four establishments of mindfulness.

"Of the four right strivings" means "they strive by means of this" - thus it is striving (padhāna); beautiful striving is right striving (sammappadhāna); or "they rightly strive by means of this" - thus it is right striving; or it is beautiful because of the absence of the ugliness of mental defilements, and because striving brings about the excellent state in the sense of producing welfare and happiness, and because it produces the state of striving - thus it is right striving; this is a designation for energy. But its fourfold classification operates by way of accomplishing the functions of abandoning, non-arising, arising, and presence of the four unwholesome and wholesome states, whether arisen or unarisen - of those four right strivings.

"Of the four bases for spiritual power" - here, each one among desire, energy, consciousness, and investigation succeeds - thus it is supernormal power (iddhi); the meaning is it succeeds, it is accomplished. Or, by means of this, beings succeed, become prosperous, grown, and gone to excellence - thus it is supernormal power (iddhi). By the first meaning, supernormal power itself is the basis - the basis for spiritual power (iddhipāda); the meaning is a portion of supernormal power. By the second meaning, the basis of supernormal power is the basis for spiritual power (iddhipāda); "basis" means support, the means of achievement - this is the meaning. For since they proceed to and attain the supernormal power reckoned as progressively higher and higher distinctions, therefore it is called "basis." Of those four bases for spiritual power.

"Of the seven factors of enlightenment" means factors (aṅga) of enlightenment (bodhi) or of the enlightened one (bodhi) are factors of enlightenment (bojjhaṅga). This is what is meant: that concord of mental states - by which concord of mental states, termed mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity, which when arising at the moment of the supramundane path is the counterpart of many dangers such as the support and accumulation of sloth and restlessness, the pursuit of sensual pleasure and self-mortification, adherence to annihilationism and eternalism, and so on - because the noble disciple awakens by means of it, it is called "enlightenment" (bodhi); "awakens" means one rises from the sleep of the continuity of mental defilements, or one penetrates the four noble truths, or one realises Nibbāna itself; factors of that enlightenment termed the concord of mental states are also factors of enlightenment (bojjhaṅga), like jhāna factors, path factors, and so on. And whoever is the noble disciple who is called "the enlightened one" (bodhi) because he awakens by means of this concord of mental states of the aforesaid kind, factors of that enlightened one are also factors of enlightenment (bojjhaṅga), like factors of an army, factors of a chariot, and so on. Therefore the commentary teachers said: "Factors of the person who awakens are factors of enlightenment (bojjhaṅga)." Of those seven factors of enlightenment.

"Of the noble eightfold path" - "noble" means it is noble because of being far from the mental defilements to be destroyed by each respective path, because of producing the state of nobility, and because of producing the attainment of noble fruition. "Having eight factors" means eightfold. This, like a fourfold army and like a fivefold musical ensemble, is merely factors; there is nothing separate from the factors. It seeks Nibbāna, or it goes killing mental defilements - thus it is a path (magga); of the pursuit of development of that noble eightfold path. "Of these wholesome mental states" means of the mundane and supramundane wholesome mental states of the aforementioned kind. "For the obstruction" means for the obstruction and disappearance of supramundane wholesome mental states, and for the relinquishment of mundane wholesome mental states.

Among these, they are called dangers in the sense of not allowing supramundane wholesome mental states to arise. For those, having arisen and ceasing, do not bring about misfortune. "There these" means these in that individual existence. "Evil" means inferior. "In dependence on individual existence" means they arise depending on individual existence, having made it their object - thus they are in dependence on individual existence. "Dake" means in water.

"For this was said" means for this was spoken. "One with a pupil" means one who lives together with the mental defilement reckoned as a pupil - thus one with a pupil. "One with a teacher" means one who lives together with the mental defilement reckoned as occurrence - thus one with a teacher.

"Having seen a form with the eye" means having seen a form with eye-consciousness. In the above "having heard a sound with the ear" and so on too, the same method applies. "Arise" means they occur. "Thoughts" means intentions arisen by way of wandering among various objects. "Subject to mental fetters" means having assumed the state of being objects, they are beneficial to the mental fetters by way of the connection of the mental fetters. "Those of him" means those evil ones of that person. "Dwell within" means they reside within the mind internally. "Flow along within" means having followed the continuity of mental defilements, they flow intensely and pursue. "Those him" means those unwholesome mental states that person. "They occur" means they fully conduct themselves, they proceed - this is the meaning.

They are stains in the sense of defiling. They are enemies in the sense of being foes. They are foes in the sense of being hostile. They are murderers in the sense of killing. They are adversaries in the sense of being opponents. Or else, stains are like the impurity of clouds to the sun. Enemies are like smoke to the sun. Foes are like snow to the sun. Murderers are like dust to the sun. Adversaries are like Rāhu to the sun. "Stains are destroyers of the radiance of consciousness, like the tarnish of gold. Enemies are destroyers of the smooth development in consciousness, like the tarnish of black metal; foes are destroyers of mental states established in consciousness, like foes fighting in conjunction. Murderers are destroyers of mental states, like killers of humans. Adversaries are obstructors of the path to liberation, like the destruction of one who has approached a king" - thus some explain.

"Producer of harm" means not benefit is harm; one who produces that harm is a producer of harm. What is that? Greed. "Agitator of the mind" means the agitation and disturbance of consciousness; the meaning is that it obstructs consciousness by preventing the wholesome. "The danger born from within" means born internally in one's own mind itself, being the cause of danger such as the production of harm and so on. "That people do not understand" means the foolish multitude, not having penetrated and entered into that danger, does not know it. "Benefit" means a greedy person does not know mundane and supramundane benefit. "The Teaching" means its cause. "Deep darkness" means thick darkness. "That" means because; or, whatever man. "Overcomes" means overpowers.

"Internally" means in one's own continuity. "Arising, they arise" means arising from the past onwards, they arise for harm and for suffering. And by both of those, for uncomfortable abiding. "For harm" means for the purpose of mental suffering. "For suffering" means for the purpose of bodily suffering. "For uncomfortable abiding" means by both of those, for the purpose of not dwelling in happiness. Or else, "arising, they arise" means beginning from the vibration of the life-continuum up to the determining, they are called arising. But having reached the determining, by the state of not turning back, they are called arising - thus some explain.

"Like the fruit destroys the bark-cored tree" means like a bamboo reckoned as bark-cored, destroyed by its own fruit. "Discontent" means dissatisfaction regarding wholesome mental states. "Delight" means delight in the five types of sensual pleasure. "Terror" means having become like a thorn, with hair standing upward. "From this source" means this individual existence is the source, the condition of these, thus "from this source." "From here born" means born from this individual existence. "From here arising do mental thoughts" means just as boys, having bound a crow by its feet with a long string, wind the end of that string around their finger and release it, and even though it goes far, it falls again right at their feet, just so, arising from this individual existence, evil thoughts release the mind.

The first discourse beginning with "One with a pupil" was said with reference to cohabitation with mental defilement. The second beginning with "There are these three inner stains, monks" is by way of making wholesome mental states defiled and by way of not knowing what is beneficial and unbeneficial. The third beginning with "Three mental states, great king, arising internally in a person" is by way of destroying one's own support. The fourth beginning with "Lust and hate, from this source do they arise" was said by way of showing the support of mental defilements - this should be known.

"From this and that danger" means from this and that misfortune. "That person" means the person endowed with mental defilements of the aforesaid kind. "Suffering follows" means suffering follows after, like a milk-drinker behind its mother. "Goes after" means goes near, like an executioner of thieves to one condemned. "Pursues" means it has arrived, like the conclusion of a knot in the Teaching. "The suffering of birth": first, many meanings of the word "birth" have been declared. As follows:

Thus indeed, in such passages as "even one birth, even two births" and so on, the meaning is existence. In "unassailed and irreproachable with respect to birth," here it means family. In "there are, Visākhā, ascetics called Jains," here it means order. In "since I was born, sister, with a noble birth, I do not know," here it means noble morality. In "a variety of grass called tiriyā, having grown up from the navel, stood reaching up to the sky," here it means concept. In "birth is included by two aggregates," here it means the characteristic of the conditioned phenomenon. In "just born, Ānanda, the Bodhisatta," here it means bringing forth. In "with existence as condition, birth" and "birth too is suffering," here, in a figurative sense, it is the moment of conception; but directly, whatever aggregates become manifest for those beings being reborn here and there, the first manifestation of each of those is called birth.

But why is this birth suffering, if asked? Because of being the basis for many sufferings. For there are many sufferings. That is: Suffering as suffering, suffering of change, suffering of activities, concealed suffering, unconcealed suffering, indirect suffering, and direct suffering.

Therein, bodily and mental unpleasant feeling, because of being suffering both by intrinsic nature and by name, is called "suffering as suffering."

Pleasant feeling, because of being the cause of the arising of suffering through change, is the suffering of change. Neutral feeling and also the remaining activities of the three planes, because of being oppressed by rise and fall, are the suffering of activities.

Bodily and mental affliction such as earache, toothache, fever born of lust, fever born of hate and delusion, and so on, because it can be known only by asking, and because of the non-obvious nature of its onset, is concealed suffering. It is also called non-obvious suffering.

Affliction originating from the thirty-two forms of bodily punishment and so on, because it can be known even without asking, and because of the obvious nature of its onset, is unconcealed suffering. It is also called obvious suffering.

Setting aside suffering as suffering, the remainder that has come in the analysis of the truth of suffering - birth and so on - all of it too, because of being the basis of this and that suffering, is suffering by way of exposition. But suffering as suffering is called suffering without exposition.

Herein, this birth is suffering because of being the basis of that suffering in the realm of misery which was made known by the Blessed One even by means of similes in the Discourse on the Fool and the Wise and so on, and also of the suffering classified as rooted in conception in the womb and so on that arises even in a fortunate world, in the human realm.

Herein, this suffering classified as rooted in conception in the womb and so on - For this being, when coming into existence in the mother's womb, is not born among blue lotuses, red lotuses, white lotuses, and so on; rather, below the stomach, above the intestines, in between the abdominal membrane and the backbone, in a place of utmost confinement, of intense darkness, pervaded by various corpse-like odours, traversed by supremely foul-smelling impure winds, in an exceedingly loathsome region of the belly, he is born like a worm among rotting fish, rotten porridge, cesspools, and so on. He, having been born there, for ten months, being cooked like a sealed pot by the heat generated in the mother's womb, sweating like a lump of flour, deprived of bending, stretching, and so on, experiences exceeding suffering. This, for now, is the suffering rooted in conception in the womb.

But whatever exceeding suffering he experiences during the mother's sudden stumbling, walking, sitting down, rising up, turning over, and so on - like a goat fallen into the hands of a drunkard, and like a young snake fallen into the hands of a snake-charmer - through the assault of pulling, dragging, shaking, and jolting and so on; and whatever acute suffering he experiences when the mother drinks cold water, as if reborn in a cold hell, when she swallows hot rice gruel, food, and so on, as if showered with a rain of embers, when she swallows salt, sour things, and so on, as if subjected to the bodily punishment of alkaline pits and so on - this is the suffering rooted in the care of the embryo.

But whatever suffering arises for the mother with an obstructed womb, through cutting, splitting, and so on, at a place where the arising of suffering is not fit to be seen even by friends, ministers, companions, and so on - this is the suffering rooted in the failure of the pregnancy.

Whatever suffering arises for one who, when the mother is giving birth, having been turned around by kamma-born winds, is being thrust down through the birth passage, which is exceedingly terrifying like a hellish precipice, and through the supremely narrow opening of the womb, being dragged out like a great elephant through a keyhole, and being crushed like a hell-being by the Saṅghāta mountains - this is the suffering rooted in birth.

But whatever suffering, similar to being pierced and split by needle-points and razor-edges, arises for one who has been born, whose body is delicate like a fresh wound, at the time of being held by the hands, bathed, washed, and rubbed with cloth and so on - this is the suffering rooted in emergence from the mother's womb.

But whatever suffering there is for one who, thereafter in the course of life, kills oneself, is engaged in the pursuit of self-mortification and tormenting by way of the naked ascetic practice and so on, does not eat through the power of anger, and hangs oneself - this is the suffering rooted in self-inflicted harm.

But whatever suffering arises for one experiencing murder, imprisonment, and so on from others - this is the suffering rooted in harm inflicted by others.

Thus, for all this suffering too, this birth is indeed the basis; this is the suffering of birth that follows.

"The suffering of ageing" - ageing is twofold: The characteristic of the conditioned and the state of oldness of the aggregates that is conventionally accepted as broken teeth and so on, included within a single existence in the continuity; that is what is intended here. And that is suffering because of being the suffering of activities and because of being the basis of suffering. For whatever bodily and mental suffering arises, having many conditions such as the looseness of the major and minor limbs, the deformity through alteration of the faculties, the destruction of youth, the impairment of strength, the separation from mindfulness and intelligence, the contempt of others, and so on - ageing is the basis of that. Therefore this is said -

This suffering of ageing follows - this is the connection. "Illness" means it inflicts and produces various suffering, thus illness. Or alternatively, it afflicts, torments, and causes trembling, thus illness.

"The suffering of death" - here too death is twofold: the characteristic of the conditioned, with reference to which it was said "ageing and death is included by two aggregates." And the severance of the continuity of the life faculty included within a single existence, with reference to which it was said "there is always fear from death." That is intended here. Death conditioned by birth, death by assault, death in the natural course, death by exhaustion of the life span, death by exhaustion of merit - these too are names for that very thing. Again, momentary death, conventional death, and eradication death - this distinction too should be known. The breaking up of material and immaterial phenomena during occurrence is called momentary death. "Tissa has died, Phussa has died" - this, because in the ultimate sense there is no being, "the crop has died, the tree has died" - this too, because of the absence of the life faculty, is called conventional death. The passing away without reconnection of one who has eliminated the mental corruptions is called eradication death. Setting aside external conventional death, the other conventional death too is here included by way of the severance of the continuity as stated above; but it is suffering because of being the basis for suffering. Therefore this is said -

"The suffering of sorrow, lamentation, suffering, displeasure, and anguish" - here, among sorrow and so on, sorrow is the mental burning of one stricken by disasters of relatives and so on, having the characteristic of inner pondering. But it is painful both because of being suffering as suffering and because of being the basis for suffering. Therefore this is said -

Lamentation is the verbal prattle of one stricken by disasters of relatives and so on. But it is painful because of being the suffering of the round of rebirths and because of being the basis for suffering. Therefore this is said -

Suffering is bodily pain having the characteristic of bodily affliction. But it is suffering because of being suffering as suffering and because of bringing about mental suffering. Therefore this is said -

Displeasure is mental suffering having the characteristic of mental affliction. But it is suffering because of being suffering as suffering and because of bringing about bodily pain. For those overcome with mental suffering, having dishevelled their hair, weep, beat their breasts, roll forward, roll backward, fall down precipices, bring the knife, eat poison, hang themselves with a rope, enter fire, and experience suffering of many kinds. Therefore this is said -

Anguish is hate itself, produced by intense mental suffering in one stricken by disasters to relatives and so on. Some say it is a single mental state included in the aggregate of mental activities. But it is suffering because of being of the nature of suffering of activities, because of scorching the mind, and because of destroying the body. Therefore this is said -

And here, sorrow should be seen as like cooking in an inner vessel with a gentle fire; lamentation as like the overflowing from the vessel of what is being cooked with a fierce fire; and anguish should be seen as like the cooking of the remainder that has not overflowed, unable even to overflow, right inside the vessel until utter elimination.

"Hell suffering" means the suffering of the fivefold binding and so on in hell follows; that should be explained by means of the Devadūta Sutta. Therefore this is said -

"Animal realm suffering" means the manifold suffering of whipping, goading, beating, piercing and so on among animals follows; that should be taken from the Bālapaṇḍita Sutta. Therefore this is said -

"Ghost realm suffering" means among ghosts, the suffering produced by hunger and thirst, wind and heat of the sun and so on, and the suffering of unbearable cold and so on in the world-interstices of intense darkness, follows. Therefore this is said -

"Human suffering" means suffering such as murder, imprisonment, and so on among human beings. "Suffering rooted in conception in the womb" means whatever suffering of birth was stated by the method beginning with "this being, when being born in the mother's womb, is not born among waterlilies, lotuses, white lotuses, and so on" - this for now is the suffering rooted in conception in the womb that follows. "Suffering rooted in presence in the womb" means whatever acute suffering was stated by the method beginning with "when the mother suddenly stumbles, walks, sits down" and so on - this is the suffering rooted in presence in the womb that follows. "Suffering rooted in emergence from the womb" means whatever suffering was stated by the method beginning with "when the mother has a difficult pregnancy, at the place of the arising of suffering not fit to be seen even by friends, companions, and close associates" and so on - this is the suffering rooted in coming forth from the mother's womb that follows. Therefore this is said -

"Suffering bound up with one who is born" means the suffering of tending such as bathing, anointing, eating, drinking, and so on, which is the binding of one who is born, follows. "Suffering of one who is born being subject to others" means the suffering of being under the dominion of another, of someone else, the suffering of subjection, follows. For it was said: "All dependence on others is suffering." "Suffering from self-inflicted harm" means whatever suffering there is for one who kills oneself, for one engaged in the pursuit of self-mortification and tormenting by way of the naked ascetic practice and so on, for one not eating through the power of anger, and for one hanging oneself - this is the suffering from self-inflicted harm that follows. "Suffering from harm inflicted by others" means whatever arises for one experiencing murder, imprisonment, and so on from others - this is the suffering from harm inflicted by others that follows. "Suffering as suffering" means bodily and mental unpleasant feeling is suffering as suffering because of being suffering both by intrinsic nature and by name; this suffering as suffering follows. "Suffering of activities" means neutral feeling and the remaining activities of the three planes of existence are the suffering of activities because of being oppressed by rise and fall; this suffering of activities follows. "Suffering of change" means pleasant feeling is the suffering of change because of being the cause of the suffering of change; this suffering of change follows.

"Death of a mother" means the death of one's mother. "Death of a father" means the death of one's father. "Death of a brother" means the death of elder and younger brothers. "Death of a sister" means the death of elder and younger sisters. "Death of a son" means the death of one's sons. "Death of a daughter" means the death of one's daughters. "Disaster regarding relatives is suffering" means disaster of relatives; the meaning is the destruction of relatives, the ruin of relatives through thieves, illness, danger, and so on. The suffering that has arisen for one touched by, submerged by, and overpowered by that disaster regarding relatives is the suffering of disaster regarding relatives; that suffering of disaster regarding relatives follows. The same method applies in the remaining ones too. But this is the distinction - Disaster of wealth is disaster regarding wealth; the meaning is the destruction of wealth, the ruin of wealth by means of kings, thieves, and so on. By the method stated, that suffering of disaster regarding wealth follows. "Disaster regarding illness" means illness itself is disaster - this is disaster regarding illness. For illness scatters and destroys health - thus it is "disaster"; by the method stated, that suffering of disaster regarding illness follows. "Disaster regarding morality is suffering" means disaster of morality is disaster regarding morality; this is the name for immorality. By the method stated, that suffering of disaster regarding morality follows. A view that has arisen while destroying right view is itself disaster - this is disaster regarding view; by the method stated, that suffering of disaster regarding view follows. And here, the first two are not concretely produced; the latter three are concretely produced and struck by the three characteristics. And the first three are neither wholesome nor unwholesome. The dyad of disaster regarding morality and disaster regarding view is unwholesome.

"Just as" (yathā) is used in the sense of a simile. "A broken boat" (bhinnaṃ nāvaṃ) means a boat with loose bindings, or one that has become decrepit, or one with split planks. "That lets in water" (dakamesiṃ) means one that admits water, one that allows water to enter. "From here and there water follows" (tato tato udakaṃ anveti) means water enters from here and there, from the broken places. "From the front" (puratopi) means from the front part of the boat too. "From behind" (pacchatopi) means from the rear part of it too. "From below" (heṭṭhatopi) means from the lower part too. "From the sides" (passatopi) means from both sides too. Whatever was not stated here and there in between, that should be understood in accordance with the text.

Therefore, through the meditative development of mindfulness of the body and so on, a creature, having been always mindful, avoiding sensual pleasures of every kind among objective sensual pleasures such as forms and so on by way of suppression and eradication, should avoid sensual pleasures. Thus, having abandoned those sensual pleasures, by the very path that effects their abandoning, one would cross, could cross over the fourfold mental flood. Then just as a man, having bailed out a boat heavy with water, with a light boat would with little difficulty become one who has gone beyond, would go to the far shore, just so, having bailed out the boat of individual existence heavy with the water of mental defilements, with a light individual existence one would become one who has gone beyond. One would have gone to Nibbāna which is the far shore of all phenomena, and would go through the attainment of arahantship, and through final Nibbāna by means of the Nibbāna element without residue of clinging - thus he concluded the teaching with the pinnacle of arahantship.

"Therefore" (tasmā) means because suffering consisting of birth and so on follows that person, therefore. In "for that reason, because of that" and so on too, the same method applies. Because suffering of the aforesaid kind follows that, because of that. Because it follows, on that condition; because it follows, with that as source - thus the connection of terms should be made. "Cause" (hetu) and so on are synonyms for reason. For a reason is called "cause" (hetu) because by it the result of that is sent forth and proceeds. Dependent on this and that, the result goes and proceeds - thus it is a "condition" (paccaya). As if showing "Come, take it!", it points out its own result - thus it is a "source" (nidāna).

"For that reason" (taṃkāraṇā) is the refusal of no reason and without reason. "Because of that" (taṃhetu) is the refusal of without cause and of the primary elements as cause. "On that condition" (tappaccayā) is the refusal, together with without condition, of an uncommon condition. "With that as source" (taṃnidānā) is the refusal, together with without source, of scriptural tradition and attainment as source - thus some explain. "Seeing this danger" (etaṃ ādīnavaṃ sampassamāno) means rightly seeing, observing this misfortune of the aforesaid kind with insight knowledge.

"Always" (sadā) is the root term. Again, "always" (sadā) is the meaning term. "Always" (sadā) means every day. "At all times" (sabbadā) means at every time. "At every time" (sabbakālaṃ) means at all times such as the forenoon and so on. "Constantly" (niccakālaṃ) means day after day. "Permanently" (dhuvakālaṃ) means uninterrupted time. "Continually" (satataṃ) means without interval. "Continuously" (samitaṃ) means unified. "Uninterruptedly" (abbokiṇṇaṃ) means unmixed with anything else. "In succession" (poṅkhānupoṅkhaṃ) means connected in order, as in such passages as "fletching after fletching, without missing, it appears." "Like waves of water" (udakūmikajātaṃ) means like arisen waves and ripples of water. "Without interval" (avīci) means without gaps. "In continuity" (santati) means unbroken. "Connected" (sahitaṃ) means joined together or unified, as in such passages as "what I say is consistent, what you say is inconsistent." "Touched" (phassitaṃ) means contacted, as in such passages as "sheltered with bolted doors." "Before the meal, after the meal" - these two terms are by way of the division of daytime. "The first watch, the middle watch, the last watch" - these three are by way of the division of the night. "In the dark fortnight, in the bright fortnight" is by way of the fortnight. In the rainy season, etc. in the hot season - these three are by way of the season. In the first stage of life, etc. in the last stage of life - these three are stated by way of the division of age - this should be known.

"Mindful" means mindful for four reasons. "Developing the establishment of mindfulness through observation of the body in the body, one is mindful" and so on, ending with "thus one should avoid sensual pleasures by eradication" - these are of already stated meaning. Furthermore, "mindful through existing" means mindful through the state of existing in the three objects, or through the power of ability to make the three defilements retreat, through existing. "Through being peaceful" means mindful through being peaceful, having put to flight the defilements and impurities, and having freed by way of state and by way of object. "Through being calmed" means mindful through being calmed by merit that gives desirable results and by evil that gives undesirable results. "Endowed with peaceful qualities" means mindful through being endowed with peaceful qualities, because of cultivating the teachings of good persons, because of associating with noble persons such as the Buddha and so on.

"Having fully understood objective sensual pleasures" means having known these objective sensual pleasures of the three planes, of the aforementioned kind, by the full understanding as judgement. "Having abandoned" means having given up the defilement sensual pleasures by the full understanding as abandoning. "Having given up" means having thrown away. Like rubbish with a basket? Not so, but rather having dispelled, having crossed over, having pierced through, having taken out. Like an ox with a goad? Not so, rather having put an end to it, having made it gone to its end. Having done it in such a way that not even a trace of it will remain, not even so much as a fragment. But how has it been done thus? Having taken it to obliteration, having brought it gradually to non-existence. What is meant is having done it so that it is eradicated by abandoning through eradication. The same method applies to the mental hindrance of sensual desire and so on.

In "the mental flood of sensuality" and so on, lust for the five strands of sensual pleasure is called "the mental flood of sensuality" in the sense of sinking. "The mental flood of existence" means desire and lust in fine-material and immaterial existences, and attachment to jhāna. "The mental flood of views" means merely the longing for existence accompanied by the eternalist view and so on; the mental flood of views goes into combination with the mental flood of existence itself. "The mental flood of ignorance" means not knowing regarding the four truths. Therein, for one attending to the types of sensual pleasure as gratification, the unarisen mental flood of sensuality arises, and the arisen mental flood of sensuality increases. For one attending to exalted states as gratification, the unarisen mental flood of existence arises, and the arisen one increases. By way of being the proximate cause for the four illusions regarding phenomena of the three planes, the unarisen mental flood of ignorance arises, and the arisen one increases - this should be understood. The bright side should be expanded as the opposite of the method stated.

One practising the desireless deliverance would cross the mental flood of sensuality, one practising the signless deliverance would cross the mental flood of existence, and one practising the deliverance through emptiness would cross the mental flood of ignorance. By way of the first path one would cross, by way of the second path one would cross over, by way of the third path one would pass over, by way of the fourth path one would transcend, and by way of fruition one would overcome. Or else, "by way of the mental flood of sensuality one would cross, by way of the mental flood of existence one would cross over, by way of the mental flood of views one would pass over, by way of the mental flood of ignorance one would transcend, by way of all mental floods one would overcome" - thus some explain.

"Heavy" means not light. "Laden" means that on which heavy goods are placed - thus laden. "Having bailed out the water" means having poured out the water. "Having poured out" means having poured out the excess. "Having thrown away" means having cast down. "With a light one" means with a light one. "Quickly" means swiftly. "Swiftly" means at that very moment. "With little difficulty" means without suffering indeed. "The far shore" is called the Deathless, Nibbāna - the far shore that is beyond identity, on the other side. Nibbāna is spoken of as having departed from the weaving of craving. "Who he" means who is this one. "The stilling of all activities" and so on - all refers to Nibbāna itself. Because, having come to that, all the agitations of all activities are stilled and appeased, therefore it is called "the stilling of all activities." And because, having come to that, all clingings are relinquished, all craving is eliminated, all defilement-lusts fade away, all suffering ceases, therefore it is called "the relinquishment of all clinging, the elimination of craving, dispassion, cessation." Moreover, that craving weaves and stitches together existence with existence, or action together with its fruit - thus having made it so, it is called "weaving" (vāna); what has departed from that weaving is Nibbāna. "Would go to the far shore" means by way of the sign, through the change-of-lineage knowledge with emergence from one side, one would reach the far shore of Nibbāna. "Would attain" means by way of path knowledge with emergence from both sides, from the sign and from what occurs, one would reach the far shore of Nibbāna with distinction. "Would experience" means by way of the consciousness of fruition having Nibbāna as its object, one would experience the far shore of Nibbāna. "Would realise" means by way of virtue, having experienced it, through reviewing knowledge one would make the far shore of Nibbāna directly visible. Or else, "by the first path one would go to the far shore, by the second one would attain, by the third one would experience, by the fourth one would realise" - thus some explain. "Whoever wishes to go to the far shore" means whatever person established in insight knowledge wishes to go to the far shore of Nibbāna, he too will certainly go there - thus one who has gone to the far shore. For this was said: "I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes" and so on. In the preliminary stage, by way of disposition and by the practice of insight, he too is called one who has gone to the far shore. "Whoever is going to the far shore" means whoever, being a possessor of the path, is going to the far shore of Nibbāna, he too is called one who has gone to the far shore. "Whoever has gone to the far shore" means whoever, having completed the task by the path, is established in the fruit, having gone to the far shore of Nibbāna, he too is called one who has gone to the far shore.

To show that by the Conqueror's word, he said beginning with "For this too was said by the Blessed One - one who has crossed over, gone beyond, the brahmin stands on dry ground." "Gone beyond through direct knowledge" means wishing to go, going, and having gone to the far shore of Nibbāna through full understanding as the known by means of attained knowledge - thus he is one who has gone to the far shore. "Gone beyond through full understanding" means having transcended through full understanding as judgement of all phenomena, one who has gone to the far shore in the manner stated. "Gone beyond through abandoning" means having transcended through full understanding as abandoning of the mental defilements belonging to the side of origination, one who has gone to the far shore in the manner stated. For whoever fully understands all phenomena, he fully understands with 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 knows all phenomena thus: "these are internal, these are external, this is its characteristic, these are its function, manifestation, and proximate cause" - this is full understanding as the known. What is full understanding as judgement? Having thus made it known, one judges all phenomena according to what is obtainable as impermanent, as suffering, as a disease, and so on - this is full understanding as judgement. What is full understanding as abandoning? Having thus judged, one abandons desire and lust for phenomena by the highest path - this is full understanding as abandoning. With reference to these full understandings, he said "he has gone beyond through direct knowledge, gone beyond through full understanding, gone beyond through abandoning."

"Gone beyond through development" means having reached the summit of development, one who has gone to the far shore of Nibbāna by means of the path. "Gone beyond through realization" means one who has gone to the far shore of realization, fruition, and Nibbāna by means of fruition and Nibbāna. "Gone beyond through attainment" means one who has reached the far shore of the eight attainments. "Of all phenomena" means of all phenomena beginning with the five aggregates. "Of all suffering" means of all suffering beginning with the suffering of birth. "Of all mental defilements" means of all mental defilements beginning with bodily misconduct. "Of the noble paths" means of the four noble paths beginning with the path of stream-entry. "Of cessation" means of Nibbāna. "Of all attainments" means of all eight fine-material and immaterial attainments. "He" means that noble one. "One who has attained mastery" means one who has attained the state of mastery. Or else, one who has attained the state of being desired, the state of sovereignty, and the state of accomplishment. "One who has attained perfection" means perfection is the end, the completion, or the highest state - one who has attained that. To show where he has attained, he said beginning with "in noble morality." Therein, "in noble morality" means in faultless morality. "In noble concentration" means in faultless concentration. "In noble wisdom" means in faultless wisdom. "In noble liberation" means in faultless fruition-liberation. It should be understood that by the first, speech, action, and livelihood are taken; by the second, effort, mindfulness, and concentration are taken; by the third, applied thought and right view are taken; by the fourth, the remaining mental states associated with them are taken.

"Gone to the end" means he has gone by the path to the end of the world of activities. "Reached the end" means he has reached that very end of the world by fruition. "Gone to the summit" means he has gone by the path to the summit of activities. "Reached the summit" means he has reached that very summit by fruition. "Gone to the limit" means he has gone by the path, having made a delimitation, a boundary of the world of aggregates, sense bases, and so on. "Reached the limit" means he has reached that very world by fruition, having made it the limit. "Gone to the conclusion" means he has gone by the path to the conclusion. "Reached the conclusion" means he has reached the conclusion by fruition. "Gone to shelter" means he has gone by the path to protection. "Reached shelter" means he has reached protection by fruition. "Gone to the rock cell" means he has gone by the path to hiding. "Reached the rock cell" means he has reached that hiding by fruition. "Gone to refuge" means he has gone by the path to support. "Reached refuge" means he has reached refuge by fruition. "Gone to fearlessness" means he has gone by the path to the fearless. "Reached fearlessness" means he has reached the fearless Nibbāna by fruition. "Gone to the imperishable" means he has gone by the path to Nibbāna which is devoid of passing away. "Reached the imperishable" means he has reached that by fruition. "Gone to the Deathless" means he has gone by the path to Nibbāna which is devoid of death. "Reached the Deathless" means he has reached that by fruition. "Gone to Nibbāna" means he has gone by the path to Nibbāna which has departed from the weaving of craving. "Reached Nibbāna" means he has reached that very same by fruition. "He has completed his dwelling" means that Worthy One has dwelt, lived under, stayed, and emerged in the ten noble dwellings - thus he has completed his dwelling. "Accomplished his conduct" means he is a master through practice in the eight attainments together with morality - thus he has accomplished his conduct. "Traversed the journey" means he has gone beyond the journey of the round of rebirths. "Gone to the direction" means he has gone to the direction of Nibbāna never gone to before, not even in a dream. "Gone to the summit" means he has gone to the summit of Nibbāna without residue of clinging and stands there. "Protected the holy life" means one whose holy life has been guarded. "Attained the highest view" means one who has attained the highest right view. "Penetrated the unshakable" means one who stands having penetrated the unshakable, immovable fruition of arahantship. "Realized cessation" means one who stands having realized cessation, Nibbāna.

"Suffering has been fully understood by him" means the threefold suffering has been fully comprehended by him, having transcended it. "What should be directly known" means what should be known in a beautiful manner by way of understanding the intrinsic characteristic. "Directly known" means known through superior knowledge. "What should be fully understood" means what should be fully comprehended by pervading it, by way of understanding the common characteristic and by way of accomplishing the function. "Fully understood" means known from all sides. "To be developed" means to be increased. "To be realized" means to be made evident. For realisation is twofold: realisation by attainment and realisation by way of object.

"With the cross-bar lifted" - here "cross-bar" means ignorance, which is the root of the round of rebirths. For this is called a "cross-bar" in the meaning of causing suffering. Therefore, because of its being lifted, he is called "one whose cross-bar has been lifted." "Whose moat has been filled in" - "moat" is called the volitional activity of kamma, which gives renewed existence, which is the condition for the aggregates of renewed existence that have obtained the name "the cycle of birth and wandering" by way of being born in existences and by way of wandering on. For that is called a "moat" because of standing having encircled by way of causing rebirth again and again. Therefore, because of its being filled in, because of its being scattered, he is called "one whose moat has been filled in." "Whose pillar has been pulled out" - "pillar" means craving, which is the root of the round of rebirths. For this is called a "pillar" in the meaning of having gone deep. Therefore, because of its being pulled out, because of having been uprooted and discarded, he is called "one whose pillar has been pulled out." "Unbolted" - "door-bolts" are called the lower fetters that produce the lower realms, that are conditions for rebirth in sensual existence. For these are called "door-bolts" because of standing having shut the mind like a great door panel at a city gate. Therefore, because of their being without door-bolts, because of their being broken, he is called "unbolted." "Noble" means free from mental defilements, pure. "Whose flag has fallen" means one whose flag of conceit has been brought down. "Whose burden has been laid down" means one for whom the burden of aggregates, the burden of mental defilements, the burden of volitional activities, and the burden of the five types of sensual pleasure have fallen, been laid down - thus he is one whose burden has been laid down. But further, here what is intended by "whose burden has been laid down" is because of the laying down of the burden of conceit alone. "Unbound" means unbound from the four mental bonds and from all mental defilements. But here, what is intended by "unbound" is because of being unbound from the bond of conceit alone.

To this extent, the Elder has shown the time of one who has eliminated the mental corruptions, who, having exhausted the mental defilements by the path, having attained the fruition attainment with Nibbāna as object, dwells having gone to the excellent resting place of cessation. For just as there are two cities, one a city of thieves, one a city of security. Then it might occur to a great warrior thus: "As long as this city of thieves stands, so long the city of security is not freed from danger. I shall make the city of thieves a non-city" - having donned his armour, having taken his sword, having approached the city of thieves, having cut down with his sword the strong posts raised at the city gate, having broken the door panel together with the door-posts, having lifted up the cross-bar, breaking the wall, having filled in the moat, having brought down the flags raised for the beautification of the city, having burnt the city with fire, having entered the city of security, having ascended the upper storey of the mansion, surrounded by a company of relatives, he would consume divine food. Thus identity is like the city of thieves, Nibbāna is like the city of security, one who practises meditation is like the great warrior. It occurs to him thus: "As long as the round of identity revolves, so long there is no release from the thirty-two bodily punishments, the ninety-eight diseases, and the twenty-five great dangers." He, like the great warrior, having donned his armour, the armour of morality, having taken the sharp sword of wisdom, like cutting down the strong posts with a sword, having cut down the pillar of craving by the path of arahantship; that warrior, like the city door panel together with its door-posts, having unfastened the door-bolt of the five lower mental fetters; that warrior, like the cross-bar, having lifted up the cross-bar of ignorance; that warrior, like breaking the wall and filling in the moat, breaking the wall of volitional activity and having filled in the moat of the cycle of birth and wandering; that warrior, like the flags raised for the beautification of the city, having brought down the flag of conceit, having burnt the city of identity; that warrior, like consuming divine food in the upper storey of the mansion having entered the city of security, having entered the city of Nibbāna, experiencing the happiness of fruition attainment with the deathless cessation as object, spends his time. For this was said by the Blessed One -

"One who has abandoned five factors" means having abandoned the five factors beginning with sensual desire by various means, he stands firm. For this was said:

"Endowed with six factors" means having fulfilled six factors, having avoided aversion and attachment towards objects such as matter and so on at the six doors, having become mindful and fully aware by means of equanimity, by way of dwelling having fulfilled the six factors, having made them complete, because of standing firm, he is said to be "endowed with six factors." For this was said:

"One safeguard" means by the safeguarding of mindfulness, there is one supreme safeguard - thus "one safeguard." For this was said:

"One with four supports" means one with four supports by way of wisdom's using, avoiding, dispelling, and abandoning - by way of four supports that are not turned back here and there - one with four supports, having attained them and standing firm. For this was said:

"One who has rejected individual truths" means because of having individually grasped thus "only this view is the truth, only this is the truth," the view-truths reckoned as individual have been rejected, thrown out, and abandoned - thus one who has rejected individual truths.

"One who has completely relinquished all seeking" - here, "avayā" means not lacking. "Saṭṭhā" means relinquished. "One who has completely relinquished all seeking" means one whose seekings are completely and without deficiency relinquished. The meaning is one who has completely relinquished all seeking. "Consummate" means complete. "One who has lived the holy life" means one who has fulfilled the holy life; those who have lived in the communion with the venerable ones, in the noble path, and in the ten noble abodes. "The highest person" means because of the elimination of mental defilements, a distinguished person, a thoroughbred person. "The supreme person" means the highest person; or because of having attained the supreme attainment, having attained the highest attainable - the attainment of arahantship - having become an unsurpassed field of merit, the highest person; it is in that very meaning the supreme person. Because of having attained the Deathless attainment, being able to enter the unsurpassed meditative attainment, he is one who has attained the supreme attainment. Or else, having recognised the danger in the household life, by way of entering the Dispensation, the highest person. Having recognised the danger in individual existence, by way of entering insight, the supreme person. Having recognised the danger in mental defilements, having entered the intermediate noble plane, one who has attained the supreme attainment - thus some explain.

"He neither accumulates" means because wholesome and unwholesome states have been abandoned, he does not increase their result. "Nor diminishes" means because of being established in fruition, he does not destroy. "Having diminished, he stands firm" means because of being established in abandoning by tranquillisation, having destroyed the mental defilements, he stands firm. From here onwards, the three terms too should be connected by way of path and fruition alone. "He does not abandon" means because of the absence of anything to be abandoned, he does not abandon mental defilements. "He does not cling" means because of the absence of anything to be grasped by craving, conceit, and wrong view, he does not grasp through them. "Having abandoned, he stands firm" means having given up, he stands firm. "He does not sew together" means he does not sew together through the influence of craving. "He does not heap up" means he does not exalt through the influence of conceit. "Having unsewn, he stands firm" means standing firm without making the stitching together of craving - thus some explain. "He does not extinguish" means he does not quench the fire of mental defilements. "He does not kindle" means he does not set ablaze the fire of mental defilements. "Having extinguished, he stands firm" means having quenched that, he stands firm.

"With the aggregate of morality of one beyond training" means he stands firm through being endowed with the aggregate of morality of one beyond training - the aggregate of morality of speech, action, and livelihood - the mass of morality, because there is nothing further to be trained in; he stands firm through the state of not having fallen away. "With the aggregate of concentration" means with concentration associated with effort and mindfulness. "With the aggregate of liberation" means with the aggregate associated with fruition liberation. "With the aggregate of knowledge and vision of liberation" means with reviewing knowledge. "Having realised the truth" means having accomplished and penetrated the four noble truths by way of their intrinsic nature in one's own continuity, he stands firm. "Having transcended longing" means having surpassed the craving that is trembling. "The fire of mental defilements" means the fire of mental defilements beginning with lust. "Having consumed" means having exhausted and extinguished. "Through not going around" means through the state of not going in the round of rebirths, through the state of not coming again - this is the meaning. "Having taken up the mat" means having taken the victory throw. "Through resorting to freedom" means by way of resorting to objects such as materiality and so on, having been freed from all mental defilements. Or by way of resorting to fruition attainment, freed from all mental defilements. "Through purity of friendliness" means he stands firm through friendliness that is free from mental impurities and established in the state of purity. In the case of compassion and so on too, the same method applies.

"Through absolute purity" means having reached the end of purity through the state of surpassing purity, he stands firm. "Through non-identification" means craving, view, and conceit are called "identification." The absence of these is non-identification; through that state of being devoid of craving, view, and conceit, he stands firm. For this was said:

"Such a one, knower of the world, wise, the sage who identifies with nothing regarding all phenomena." Here too the meaning is devoid of craving, conceit, and view. "Through being liberated" means through the state of being freed from all mental defilements. "Through being content" means he stands firm through the state of being contented by way of contentment with whatever is gained, with whatever strength, and with whatever is suitable.

"At the limit of the aggregates" means having burnt the one-aggregate, four-aggregate, and five-aggregate existences with the three fires of full understanding, he stands at the end, at the conclusion; or the limit is that there is no end for this one, at that limit. In the case of the limit of elements and so on too, the same method applies. But this is the distinction - "At the limit of elements" means at the limit of the eighteen elements. "At the limit of sense bases" means of the twelve sense bases. "At the limit of destinations" means of the five destinations beginning with hell. "At the limit of rebirths" means of rebirth in fortunate and unfortunate worlds. "At the limit of conception" means of conception in the existences of sensual pleasure, fine-material, and immaterial realms. "At the limit of becoming" means of the single-aggregate, four-aggregate, five-aggregate, percipient, non-percipient, neither-percipient-nor-non-percipient, sensual, fine-material, and immaterial existences. "At the limit of wandering in the round of rebirths" means of the uninterrupted occurrence of aggregates, elements, and sense bases. "At the limit of the round of rebirths" means at the limit of the rounds of action, result, and mental defilements. "In the final existence" means in the final becoming of rebirth. "Standing in the final body" means standing in the final body, the physical body. "Bearing the final body" means he bears the final, last body, the physical body - thus one bearing the final body. "Worthy One" means a Worthy One because of being far from the enemies, because of having destroyed the spokes, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing.

"This is his last" means this body, this individual existence, is the final one of that one who has eliminated the mental corruptions. "The final" means a small, slight, last morsel, like a last mouthful. With reference to the absence of renewed conception, he said "the cycle of birth and death, there is no more rebirth for him." Coming into being is birth; they die by means of it - thus death; and the uninterrupted continuation of the round of rebirths of aggregates and so on does not exist again for that one who has eliminated the mental corruptions - thus concluding the verse already stated, he said. Therefore the Blessed One said -

"Therefore a creature, etc. like one who has bailed out a boat, gone to the far shore."

Whatever was not said here and there in between in this discourse, that should be understood in accordance with the text.

In the Saddhammappajjotikā, the Commentary on the Mahāniddesa,

the Explanation of the Kāmasutta Niddesa is finished.

2.

Explanation of the Guhaṭṭhakasutta Niddesa

7. In the second - "A being" means stuck. "In the cave" means in the body. For the body is called "cave" because it is the dwelling place of fierce beasts such as lust and so on. "Covered over by many things" means covered over by the extensive collection of mental defilements such as lust and so on. By this, the internal bondage is stated. "Standing" means standing by way of lust and so on. "Sunk in delusion" - delusion is called the types of sensual pleasure. For here gods and humans become deluded, having been immersed in them; by this, the external bondage is stated. "Such a one is far from seclusion" means that such a man is far from, not near to, the threefold seclusion beginning with seclusion of the body. Why? "For sensual pleasures in the world are not easily abandoned" - because sensual pleasures in the world are not easily abandoned, therefore it is said.

"A being has indeed been said" means it has been spoken of by the method beginning with "a being, a man, a young man" and so on. "First the cave should be explained" means the cave should first be spoken of. In "body or" and so on, this is first the connection of terms - "body" or "cave" or etc. or "pot." Therein, "body" has already been stated below in the discussion on the establishments of mindfulness by the method beginning with "the body is the origin of contemptible things." It is a "cave" in the meaning of being the dwelling place of fierce beasts such as lust and so on; some say "in the meaning of concealing" also. As in such passages as "Far-wandering, travelling alone, bodiless, dwelling in the cave." It is a "physical form" in the meaning of being burnt by lust and so on, as in such passages as "They, having abandoned the human body." It is an "embodiment" in the meaning of causing heedlessness, as in such passages as "This putrid body breaks up, for life has death as its end." It is a "boat" in the meaning of travelling about in the round of rebirths, as in such passages as "Bail out, monk, this boat, bailed out it will go lightly for you." It is a "chariot" in the meaning of the existence of postures, as in such passages as "The chariot has morality as its accessory, meditative absorption as its axle, energy as its wheels." It is a "banner" in the meaning of being exceedingly lofty, as in such passages as "A flag is the mark of a chariot."

It is an "ant-hill" through being the residence of families of worms, as in such passages as "'Ant-hill', monk, this is a designation for this body made of the four primary elements." For just as an external ant-hill is called an "ant-hill" for four reasons: "it discharges," "it is discharged," "it is raised up by what is discharged," and "it is bound together by discharged cohesion." For it discharges various kinds of creatures such as snakes, mongooses, rats, and house lizards - thus it is an "ant-hill." It is vomited up by termites - thus it is an "ant-hill." Having been discharged by termites, it is raised up to the measure of a hip or even to the measure of a person by dust powder lifted with their beaks - thus it is an "ant-hill." Because of being bound by the spittle-cohesion discharged by termites, even when it rains for seven weeks it does not scatter; even in the dry season, having taken a fistful of dust from it, when that fistful is pressed, cohesion comes out - thus it is bound together by discharged cohesion, and so it is an "ant-hill." In the same way, this body too discharges various kinds of impure filth and stain by the method beginning with "from the eye, eye-filth" - thus it is an "ant-hill." Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions, through the exhaustion of attachment in this individual existence, have abandoned their individual existence and gone - thus it is vomited up by the noble ones, and so too it is an "ant-hill." And that by which this body is raised up by three hundred bones, bound together by sinews, plastered over with flesh, enveloped by moist hide, and coloured by skin, deceiving beings - all that is indeed renounced by the noble ones, thus it is raised up by what is renounced, and so too it is an "ant-hill." "Craving generates a person, his mind runs about" - thus, because of being generated by craving, this body, bound together by the cohesion of craving which is indeed renounced by the noble ones, is bound together by renounced cohesion - thus too it is an "ant-hill." And just as inside an ant-hill, various kinds of creatures are born right there, they defecate and urinate, the sick lie down, and the dead fall. Thus it is for them a birthing chamber, a toilet, a sick hall, and a cemetery. In the same way, even the body of wealthy warriors and others - without thinking "this is the guarded, protected, adorned, and beautified body of those of great power" - creatures dependent on the outer skin, creatures dependent on the hide, creatures dependent on the flesh, creatures dependent on the sinews, creatures dependent on the bones, creatures dependent on the bone marrow - thus by family reckoning, approximately eighty thousand families of worms are born right within the body itself, they defecate and urinate, afflicted by sickness they lie down, the dead and the not yet dead fall. Thus this too is for those creatures a birthing chamber, a toilet, a sick hall, and a cemetery, and so it has gone by the term "ant-hill."

It is a city in the sense of being a place where agreeable and disagreeable things befall, as in such passages as "the city of identity" and so on. It is a nest in the sense of being a nesting place, a dwelling place for diseases and so on, as in such passages as "a seat of disease, perishable" and so on. It is a hut in the sense of being a dwelling house for conception, as in such passages as "having entered this hut with five doors" and so on. It is a boil in the sense of being putrid, as in such passages as "disease, monks, boil, monks, dart, monks, this is a designation for the body" and so on. It is a pot in the sense of breaking, as in such passages as "having understood this body to be like a pot" and so on. "This is a designation for the body" means this is a designation, a description, for the collection of contemptible phenomena made of the four primary elements, of the aforesaid kind. "In the cave" means in the body. "Attached" means clinging. "Strongly attached" means diversely clinging by way of lust for beauty and so on. Clinging by way of lust for shape. Stuck by way of grasping right there as "beautiful" and "pleasant." Fastened by way of grasping as self. "Obstructed" means standing without releasing by way of lust for contact. "Wall peg" means a small post hammered into a wall. "Ivory peg" means likewise a curved hook resembling an elephant's tusk. "Attached" means stuck on a wall peg. "Strongly attached" means stuck on an ivory peg. "Clinging" means stuck on a bamboo pole for robes. "Stuck" means stuck on a cord for robes. "Fastened" means stuck on the leg of a chair. "Obstructed" means stuck on the leg of a bed - it should be connected by such methods and so on.

"A designation for attachment" means a description of clinging with distinction. "Covered" means concealed by mental defilements of the aforesaid kind. "Completely covered" means covered over and over by way of arising again and again. "Obstructed" means shut out. "Hindered" means blocked. "Enveloped" means covered over by spreading upon. "Closed" means wrapped around like the mouth of a pot with a lid. "Concealed" means veiled. "Turned upside down" means placed face downward. Therein, "covered" is like something covered with grass, leaves, and so on. "Completely covered" is like a dam obstructing a river. "Obstructed" is like an obstruction on a road for people's passage.

"Bound through the power of conceit" means having been bound to various objects through the power of various kinds of conceit and arrogance, he stands. "Adhered to through the power of views" means adhered to through the power of the sixty-two views, touched and seized. "Gone to distraction through the power of restlessness" means through the power of not remaining settled on the object, he has reached and attained mental distraction. "Not having reached a conclusion through the power of doubt" means through the power of sceptical doubt reckoned as uncertainty regarding the Triple Gem and so on, he has not reached a conclusion. "Become strong through the power of underlying tendencies" means through the power of underlying tendencies that are difficult to remove and unabandoned, having reached and attained a state of firmness, he stands.

"Involved with matter" means having approached matter by way of involvement through craving and views, having made it an object. "Consciousness, when remaining, remains" means consciousness having matter as its object, remaining in that object, remains. "With matter as its object, established upon matter" means having taken hold of matter itself as its object, having made matter itself its support. "Imbued with delight" means consciousness sprinkled with the water of craving accompanied by rapture. "Growth" means the state of growth. "Increase" means the state of increase upwards by way of impulsion. "Expansion" means expansion by way of that object.

"There is lust" and so on are names for greed itself. For it is called "lust" by way of dyeing, "delight" by way of rejoicing, and "craving" by way of thirsting. "Consciousness is established there and has grown" means having impelled the action, it is both established and grown through the ability to drag in conception. "Where" is a locative referring to the round of rebirths in the three planes. Or everywhere this locative refers to the preceding term. "There is growth of activities there" - this was said with reference to activities that are the cause of the future round of rebirths, for one standing in this resultant round of rebirths. "Where there is the production of rebirth in the future" means in whatever state there is the production of rebirth in the future. Therein, it should be known that the first discourse was said by way of attachment to objects such as matter and so on, the second discourse was said by way of delighting in that very object, the third was said by way of the station of consciousness, the fourth by way of the fourfold nutriment, by way of the station of wholesome and unwholesome consciousness.

"For the most part" means mostly. "Become deluded" means they fall into delusion. "Become completely deluded" means they become deluded with distinction. "Become thoroughly deluded" means they become deluded in every way. Or else, dependent on a visual object they become deluded, dependent on a sound object they become completely deluded, dependent on a sensed object they become thoroughly deluded. "Blinded by ignorance" means blinded by ignorance, by not knowing, in the eight instances. Or the reading is "gatā," the meaning being they have gone to a state of blindness. "Sunk" means entered into. "Plunged in" means entered into the lower part. "Immersed in" means having plunged in and covered over, entered in with distinction. "Submerged" means having become face downward, entered in. Or else, plunged in through the association of seeing. Immersed in through the association of hearing. Submerged through the association of speaking. Or plunged in through being deprived of the association of good persons. Or immersed in through being deprived of the practice of the Good Teaching. Or submerged through being deprived of the practice in conformity with the Teaching.

"Seclusion" means separation, or detachment is seclusion. "Three" is a delimitation by counting. "Seclusion of the body" means separation by body, moving apart without. In seclusion of the mind and so on too, the same method applies. "Here a monk" means in this Dispensation. A monk because of seeing danger in the round of rebirths. "Secluded" means empty, with little noise, with little disturbance - this is the meaning. For with reference to this very thing, in the Vibhaṅga, it was said: "Secluded" means even if a lodging is near, and it is not crowded by householders or those gone forth, therefore it is called "secluded." "One sleeps and also sits here" - thus "lodging" (senāsana); this is a designation for beds, chairs, and so on. Therefore he said -

"Lodging" means a bed is also a lodging, a chair too... a mattress too... a pillow too... a dwelling-place too... a lean-to too... a mansion too... a watchtower too... a pavilion too... a rock cell too... a cave too... a tree-root too... a bamboo thicket too... or wherever monks withdraw to, all this is a lodging.

Furthermore, a dwelling-place, a lean-to, a mansion, a long building, a cave - this is called dwelling-lodging. A bed, a chair, a mattress, a pillow - this is called bed-and-chair-lodging. A carpet, a piece of leather, a grass spread, a leaf spread - this is called spread-lodging. Or wherever monks withdraw to - this is called space-lodging. Thus lodging is fourfold. All that is included by the term "lodging."

But here, showing the suitable lodging for this monk who is like a bird, belonging to the four directions, he said "a forest, the root of a tree" and so on. Therein, "forest" means "having gone out beyond the gate, all this is forest" - this has come by way of the nuns. "A forest lodging is named as the last five hundred bow-lengths" - but this is suitable for this monk. Its characteristic has been stated in the Visuddhimagga in the description of the ascetic practices. "The root of a tree" means any secluded tree-root giving dense shade. "Mountain" means a rock. For there, having done the water-function at the natural rock-tanks, for one seated in the cool shade of a tree, with the various directions visible, being fanned by a cool breeze, the mind becomes fully focused. "Grotto" - "ka" is called water; split by that, a mountain region broken by water. Which they also call "river-basin" and also "river-glen." For there the sand is like a silver plate, at the top the forest thicket is like a canopy of jewels, and water flows like a mass of gems. Having descended into such a grotto, having drunk water, having cooled the limbs, having heaped up sand, having spread out a rag-robe, for one seated practising the ascetic duty, the mind becomes fully focused. "Mountain cave" means between two mountains, or in just one, a great opening like a tunnel. The characteristic of a cemetery has been stated in the Visuddhimagga.

"Deep forest" means having gone beyond the village boundary, a place not frequented by people, where they neither plough nor sow. Therefore he said "deep forest is a designation for distant lodgings" and so on. "Open space" means uncovered. But if one wishes, one makes a robe-hut here and dwells. "Heap of straw" means a pile of straw. For from a great heap of straw, having dragged out straw, they make shelters resembling an overhanging rock cell; and also having placed straw on top of shrubs, bushes and so on, seated underneath, they practise the ascetic duty. With reference to all this, it was said "he dwells secluded in body" and so on. "Alone determines upon the walking path" means he sets it going - this is what has been said. "Moves" means he maintains the posture. "Conducts himself" means he gives rise to the conduct of the posture. "Maintains himself" means he preserves the posture. "Sustains himself" means he sustains himself. "Supports himself" means he supports himself.

"For one who has attained the first meditative absorption" means for one who possesses wholesome meditative absorption. "The mind is secluded from the mental hindrances" - although even by access concentration the mind is secluded from the mental hindrances, in order to show that within absorption it is well secluded indeed, it was said "for one who has attained the first meditative absorption, the mind is secluded from the mental hindrances." The same method applies for those who have attained the second, third, and fourth meditative absorptions with regard to applied thought, sustained thought, rapture, happiness, and suffering. "From perception of material form" means from the perception of the fifteen fine-material-sphere meditative absorptions by way of wholesome, resultant, and functional. "From perception of aversion" means and from the perception of sensory impingement reckoned as the two sets of fivefold sense consciousness, arisen through the impingement of the eye with visible form and so on, by way of wholesome and unwholesome resultant. "From perception of diversity" means and from the forty-four sensual-sphere perceptions occurring with regard to various objects, the mind is secluded, is empty.

"For one who has attained the plane of infinite space" - here, that which has no end is infinite; space is infinite - thus infinite space; infinite space itself is the infinity of space; that infinity of space is a plane for this meditative absorption together with its associated mental states in the meaning of determination, just as the plane of the gods is for the gods - thus the plane of infinite space; this is a designation for the meditative absorption having as its object the space revealed by the removal of the kasiṇa. For one who has attained that plane of infinite space, for one who has attained the wholesome or functional meditative absorption. "From perception of material form" means under the heading of perception, from the fine-material-sphere meditative absorption and also from its object. For the fine-material-sphere meditative absorption too is called "material" in such passages as "one who is material sees forms" and so on; its object too in such passages as "one sees forms externally, beautiful and ugly" and so on. Therefore here, perception regarding material form is perception of material form - thus under the heading of perception, this is a designation for the fine-material-sphere meditative absorption. "There would be perception regarding material form" is perception of material form; it is said to mean "material form is its name." Thus it should be understood that this is also a designation for its object, which is distinguished as the earth kasiṇa and so on. From this perception of material form reckoned as meditative absorption of fifteen kinds by way of wholesome, resultant, and functional. And from this perception of material form reckoned as object of eight kinds by way of the earth kasiṇa and so on.

"From perception of aversion" means perception arisen through the impingement of the sense-bases such as the eye and so on and objects such as visible form and so on is perception of sensory impingement; this is a designation for perception of visible form and so on. As he said - "Therein, what is perception of sensory impingement? Perception of visible form, perception of sound, perception of odour, perception of flavour, perception of tangible object - these are called perceptions of sensory impingement." Those are five wholesome resultant and five unwholesome resultant - from this perception of sensory impingement.

"Perception of diversity" means by perception occurring in a diverse sensory field, or by diverse perception. As he said - "Therein, what is perception of diversity? For one not attained, whether possessing the mind-element or possessing the mind-consciousness element, perception, perceiving, the state of having perceived - these are called perceptions of diversity" - thus it was stated having been classified in the Vibhaṅga. Those are what is intended here. For one not attained, the perceptions included in the mind-element and mind-consciousness element occur in a diverse sensory field of various intrinsic natures, differentiated into material form, sound, and so on. Since these are eight sensual-sphere wholesome perceptions, twelve unwholesome perceptions, eleven sensual-sphere wholesome-resultant perceptions, two unwholesome-resultant perceptions, and eleven sensual-sphere functional perceptions - thus all forty-four perceptions are diverse, of various intrinsic natures, mutually dissimilar, therefore they are called "perceptions of diversity"; by that perception of diversity.

"The mind is secluded" means for one who has attained the plane of infinite space, the consciousness of the meditative absorption is secluded from the perceptions reckoned as perception of material form, perception of aversion, and perception of diversity - it is separated, it is withdrawn. "The plane of infinite consciousness" means this very consciousness is its plane in the meaning of foundation - thus the plane of infinite consciousness; this is a designation for the meditative absorption that has as its object the consciousness occurring in space. For one who has attained that meditative absorption, the mind is secluded from the perception of the plane of infinite space of the aforementioned kind.

"The plane of nothingness" - here, however, "there is nothing of it" means one who owns nothing; it is said to mean that not even so much as a fragment of it remains. The state of one who owns nothing is nothingness; this is a designation for the disappearance of the consciousness of the plane of infinite space. That nothingness is its plane in the meaning of foundation - thus the plane of nothingness; this is a designation for the meditative absorption that has as its object the disappearance of the consciousness that occurred in space. For one who has attained that plane of nothingness, the mind is secluded from that perception of the plane of infinite consciousness.

"The plane of neither-perception-nor-non-perception" - here, however, by the nature of whichever perception it is called "the plane of neither-perception-nor-non-perception," in order to show first what that perception is for one who has thus practised, in the Vibhaṅga, having extracted "neither percipient-nor-non-percipient," that very same is stated: "One attends to the plane of nothingness as peaceful, one develops the attainment with a residue of activities; therefore one is called neither percipient-nor-non-percipient." Therein, "attends to it as peaceful" means one attends to it as "peaceful" by way of its having a peaceful object, thus: "Peaceful indeed is this attainment, in that it dwells having made even the state of non-existence its object." For one seated having entered that plane of neither-perception-nor-non-perception, the consciousness of the meditative absorption is empty of that perception of the plane of nothingness.

"Of a stream-enterer" means of one who has attained the fruition of stream-entry. "Of identity view" means of identity view with twenty bases. "Of sceptical doubt" means of uncertainty regarding the eight instances. "Of adherence to moral rules and austerities" means the view that arises by adhering thus: "By morality there is purification, by ascetic practice there is purification." "Of the underlying tendency to wrong view" means the underlying tendencies to wrong view that lie latent in the continuity in the sense of not being abandoned. Likewise the underlying tendency to sceptical doubt. "And from those co-existent with these" means and from those standing together with identity view and so on. Mental defilements that torment and oppress - from those mental defilements beginning with identity view, the mind is secluded, is empty. Here, "co-existent" is twofold co-existence: co-existence by abandoning and co-existence by conascence. For the mental defilements leading to the realms of misery, as long as they are not abandoned by the path of stream-entry, so long they stand together with wrong view and sceptical doubt in one person - thus they are co-existent by abandoning. For among the ten mental defilements, here only wrong view and sceptical doubt have come. Among the underlying tendencies, the underlying tendency to wrong view and the underlying tendency to sceptical doubt have come. But the remaining eight mental defilements leading to the realms of misery - greed, hate, delusion, conceit, sloth, restlessness, shamelessness, and moral fearlessness - having become co-existent by abandoning together with wrong view and sceptical doubt, are abandoned by the path of stream-entry together with the two underlying tendencies. Or among the one and a half thousand mental defilements headed by lust, hate, and delusion, when wrong view is being abandoned by the path of stream-entry, sceptical doubt is abandoned together with wrong view, and together with the underlying tendency to wrong view and the underlying tendency to sceptical doubt, all mental defilements leading to the realms of misery are abandoned by way of co-existence by abandoning. But the co-existent by conascence are the remaining mental defilements standing together with wrong view and together with sceptical doubt in each individual consciousness.

For by the path of stream-entry, five consciousnesses are abandoned - four accompanied by wrong view and one accompanied by sceptical doubt. Therein, when the two unprompted consciousnesses associated with wrong view are being abandoned, greed, delusion, restlessness, shamelessness, and moral fearlessness that are conascent with them - these mental defilements are abandoned by way of co-existent; when the two prompted consciousnesses associated with wrong view are being abandoned, greed, delusion, sloth, restlessness, shamelessness, and moral fearlessness that are conascent with them - these mental defilements are abandoned by way of co-existent; when the consciousness accompanied by sceptical doubt is being abandoned, delusion, restlessness, shamelessness, and moral fearlessness that are conascent with it - these mental defilements are abandoned by way of co-existent. "The mind is secluded from those twofold co-existent mental defilements" means the consciousness of the path becomes secluded; the consciousness of fruition is secluded, detached, withdrawn, and empty - this is the meaning.

"Gross mental fetters of sensual lust of a once-returner" means the mental fetters that have become gross, that are coarse by being conditions for transgression at the body door, reckoned as lust for sexual intercourse. For it fetters one in sensual existence - thus it is called "mental fetter." "Mental fetter of aversion" means the mental fetter of anger. For it strikes against the object - thus it is called "aversion." Those very same, in the sense of having become firmly established, underlie in the continuity - thus they are underlying tendencies. "Residual" means the subtle mental fetter of sensual lust, the mental fetter of aversion, the residual underlying tendency to sensual lust, and the underlying tendency to aversion - in the sense of not being abandoned, by way of lying latent in the continuity, they are the subtle underlying tendencies to sensual lust and aversion. "And from those co-existent with these" means the mind is secluded from and empty of the mental defilements that are twofold co-existent as stated in meaning.

"Of a Worthy One" means of one who has received the name "Worthy One" because of having destroyed the enemies that are mental defilements. "Lust for material form" means desire and lust in fine-material existence. "Lust for immaterial existence" means desire and lust in immaterial existence. "Conceit" means conceit itself that is to be destroyed by the path of arahantship. Likewise restlessness, ignorance, the underlying tendency to conceit, and so on are to be destroyed by the path of arahantship. Among these, conceit has the characteristic of elevation. Restlessness has the characteristic of non-appeasement. Ignorance has the characteristic of blindness. The underlying tendencies to lust for existence that operate by way of lust for fine-material existence and lust for immaterial existence. "And from those co-existent with these" means and from the mental defilements standing together with those. "And externally from all signs" means the consciousness of the path becomes secluded from, is without, and withdraws from all signs of activities that, with reference to the unwholesome aggregates in the internal continuity of consciousness, have come to be reckoned as "external," and that, having been released internally, operate externally; the consciousness of fruition is secluded, detached, and withdrawn.

Therein, the absence of underlying tendencies should be understood in two ways: by the order of mental defilements and by the order of paths. For by the order of mental defilements, there is the absence of the underlying tendency to sensual lust and the underlying tendency to aversion by the third path, of the underlying tendency to conceit by the fourth path, of the underlying tendency to wrong view and the underlying tendency to sceptical doubt by the first path, and of the underlying tendency to lust for existence and the underlying tendency to ignorance by the fourth path itself. By the order of paths, however, there is the absence of the underlying tendency to wrong view and the underlying tendency to sceptical doubt by the first path, the diminution of the underlying tendency to sensual lust and the underlying tendency to aversion by the second path, their complete absence by the third path, and the absence of the underlying tendency to conceit, the underlying tendency to lust for existence, and the underlying tendency to ignorance by the fourth path. "Seclusion of the mind" means the state of being empty and void of mental defilements for exalted and supramundane consciousnesses - this is the meaning.

"Seclusion from clinging" means the state of being empty of the clingings reckoned as mental defilements, aggregates, and volitional activities. In order to show clinging first, he said beginning with "clinging is called mental defilements and" etc. Lust and so on arise in whomever, they torment and oppress that one - thus they are mental defilements. And the five aggregates beginning with matter, which are the domain of clinging. And the meritorious, demeritorious, and imperturbable volitional activities arisen from clinging. "The Deathless" means there is no death reckoned as dying for this - thus it is the Deathless; because of being the antidote to the poison of mental defilements, it is also the Deathless as medicine. Craving sews together and weaves in the round of rebirths, modes of generation, destinations, rebirths, stations of consciousness, and abodes of beings - thus craving is called "weaving"; that does not exist therein - thus it is Nibbāna. "Those whose bodies are in seclusion" means those whose bodies have departed from the desire to be in a crowd and company. "Who delight in renunciation" means those who delight in and are inclined towards the first meditative absorption and so on, which have gone forth from sensual pleasures and so on, as renunciation. "Who have attained the highest cleansing" means those who, having reached the fruit of the state of the highest purity, stand firm. "Those with pure minds through the absence of impurities, those who have attained the highest cleansing through the state of being freed from mental defilements. Those with pure minds through suppression-abandoning, those who have attained the highest cleansing through eradication-abandoning" - thus some explain. "Those free from clinging" means those in whom clinging has departed. "Those who have gone beyond activities" means those who, having abandoned activities as object, have approached Nibbāna, which is devoid of activities, by way of object. "The mind gone to the unconditioned" - here too indeed Nibbāna itself is said to be "the unconditioned."

"Distant" means far in various ways. "Very distant" means well and truly distant. "Not near" means not in proximity. "Not in the vicinity" means not on one side. "Not close" means not extremely near. "Removed from seclusion" means exceedingly far; the meaning is gone away. "One like that" means similar to that. "One standing in that way" means standing in that manner. "One of that manner" means standing in that way. "One of that kind" means one of that category. Or else, "one like that by the state of being attached in the cave of individual existence. One standing in that way by the state of being covered by mental defilements. One of that manner by the state of being sunk in delusion. One of that kind by the state of being far from the three kinds of seclusion" - thus some explain.

"Difficult to abandon" means they cannot be abandoned with ease. "Difficult to give up" means it is not possible to give up with ease. "Difficult to relinquish completely" means it is not possible to give up in every way. "Difficult to make sober" means it is not possible to make sober, to make free from intoxication. "Difficult to extricate from" means it is not possible to effect disentanglement, to effect release. "Difficult to cross" means it is not possible to cross over and surpass. "Difficult to cross over" means it is not possible to cross over in a distinguished way. "Difficult to transcend" means they are to be transcended only with difficulty. "Difficult to turn back from" means difficult to turn back from. Or else, "difficult to relinquish completely by their very nature. Difficult to make sober, like a bull's halter. Difficult to extricate from, like a serpent's snare. Difficult to cross, difficult to cross over, like a desert wilderness in the summer season. Difficult to transcend, like a forest occupied by tigers. Difficult to turn back from, like an ocean wave" - thus some explain.

8. Having thus established by the first verse that "such a one is far from seclusion," again making manifest the natural condition of such beings, he spoke the verse beginning with "with desire as source." Therein, "with desire as source" means having craving as cause. "Bound to the pleasure of existence" means bound by the pleasure of existence to pleasant feeling and so on. "They are difficult to free" means those phenomena that have become the basis of the pleasure of existence. Or those beings with desire as source who are bound therein are difficult to release. "For there is no release by another" means they are not able to release others. Or this is a word expressing reason. Those beings are difficult to free. Why? Because they are not to be released by another. If beings were to be released, they would be released by their own strength - this is its meaning. "Looking back or forward" means looking forward to sensual pleasures in the future or in the past. "Craving for these very sensual pleasures or for former ones" means desiring with powerful craving these present sensual pleasures or former ones, in both ways, past and future. And the connection of these two terms should be understood together with "they are difficult to free, for there is no release by another." Otherwise, "looking forward, craving - what do they do, or what has been done?" would not be clear.

"Bound to the pleasure of existence": pleasure in existence is the pleasure of existence; having been bound by that pleasure of existence, by the gratification of happiness, they remain. In order to show that by analysing it, he said "one pleasure of existence - pleasant feeling" and so on. The state of being youthful is youth. The state of being free from illness is health. The state of the life faculty continuing is life. "Material gain" means the gain of the four requisites. "Fame" means retinue. "Praise" means renown. "Happiness" means bodily and mental happiness. "Pleasing forms" means forms that increase the mind. The same method applies in the remaining ones too.

"Accomplishment of eye" means the accomplishment of the eye. With reference to the arisen gratification of happiness, "My eye is accomplished, it appears like an opened lattice window in a jewelled mansion," "accomplishment of eye" is said. The same method applies in the case of accomplishment of ear and so on too. Bound to the pleasure of pleasant feeling, etc. "Variously bound" means bound in various ways. "Fastened" means especially bound from the beginning. "Stuck" means applied together with the object. "Attached" means attached like a jar of molasses on an ivory peg. And whatever has not been said here should be understood by the method stated in the passage beginning with "a being, strongly attached."

"For there is no release by another" means there is no release by others. "Or those objects of pleasure in existence are difficult to free" means those phenomena that have become the basis of the gratification of pleasure in existence are difficult to release. "Or beings are difficult to release from this" means beings indeed are difficult to release from this object of pleasure in existence.

"Difficult to pull out" means difficult to pull out. "Difficult to pull out completely" means difficult to pull out upwards, like one who has fallen into a hellish pit with banks cut on all sides. "Difficult to raise up" means difficult to make rise. "Difficult to raise up completely" means exceedingly difficult to lift up, like establishing a subtle individual existence on the earth.

"Those who are themselves sunk in the marsh" means those submerged up to the head in deep mud are unable. "To pull out another who is sunk in the marsh" means they are unable to seize by the hands or by the head another likewise submerged, pull him out, and establish him on dry ground. "That indeed, Cunda" - "he" is a description of the person in the manner to be spoken of. Of that, having brought this term of synopsis "whoever," whoever is himself sunk in the marsh, that one indeed, Cunda, will pull out another who is sunk in the marsh. Thus the connection should be understood in the remaining terms. "Sunk in the marsh" means one submerged in deep mud. Just as, Cunda, some man submerged up to the head in deep mud would pull out another likewise submerged, having seized him by the hands or by the head - this is impossible. For indeed there is no reason by which he could pull him out and establish him on dry ground. As for "untamed, undisciplined, not attained final Nibbāna" - here, however, untamed because of not seeking after. Undisciplined because of the state of not having trained in the discipline. Not attained final Nibbāna because of the state of mental defilements not being quenched - this should be understood. That such a one will tame another, will make him seek after, will discipline, will train in the three trainings. "Will lead to final Nibbāna" means will extinguish his mental defilements.

"There is no one else" means there is no other person whatsoever able to release. "By one's own strength" means by the strength of one's own knowledge. "By power" means by the power of knowledge. "By energy" means by mental energy associated with knowledge. "By manly effort" means by great energy through stepping upon successive stages.

"I will not be able" means I will not be able, I am not capable; it is said to mean "I will not endeavour." "For the setting free" means to set free. "One who is doubting" means one with uncertainty. "Dhotaka" is a form of address. "You will cross" means you would cross.

Here the meaning is this: By whichever self unwholesome action has been done, he, experiencing suffering in the four realms of misery, becomes defiled by himself. But by whichever self evil has not been done, he, going to a fortunate world and to a fortunate destination, becomes pure by himself. Purity reckoned as wholesome action and impurity reckoned as unwholesome action individually ripen for the doer beings by themselves alone. One person cannot purify another person - he neither purifies nor defiles - this is what is said.

"Nibbāna exists" means the Deathless, the great Nibbāna, exists indeed. "The path leading to Nibbāna" means the noble path beginning from the preliminary part of insight. "I exist as the instigator" means I stand as one who causes to undertake, as one who establishes. "Being thus exhorted, being thus instructed" means being thus exhorted by me, being thus instructed by me. Here, one speaking regarding a case that has arisen is called exhorting; one instructing regarding a case that has not arisen, showing the future by way of "there will be disgrace for you too" and so on, is called instructing. Even one speaking face to face is called exhorting; one sending a messenger or a message in one's absence is called instructing. Even one speaking once is called exhorting; one speaking again and again is called instructing. Or one who exhorts is also called instructing. "Some" means even some; "some" is the meaning. "Attain the absolute goal, Nibbāna" - "absolute" means having gone beyond the end termed elimination and passing away; and that being absolute and being the goal because it is the state of non-occurrence of all activities - thus "absolute goal," the exclusive goal, the perpetual goal - this is the meaning. They attain, they accomplish that absolute Nibbāna. "Do not attain" means they do not accomplish, they do not obtain - this is the meaning. "What can I do about this" means among these, what can I do, what shall I do - this is the meaning. "One who points out the path" means one who points out the path of practice. "Tells" means speaks. "Practising by themselves, they would be released" means practising, we would be released.

"With reference to the past" means dependent on the past. "How does one look before" means in what manner does one look, does one gaze. "I was of such matter" means by way of tall, short, thin, stout and so on, I was of such kind, of such form. "Therein one pursues delight" means in that visual object one rightly brings, leads forth craving. The same method applies to feeling and so on as well.

"Thus my eye" and so on - he said this showing the arising of craving by way of sense-base and object. "Thus forms" means thus forms, thus. "Therein bound by desire and lust" - in those eye-forms, desire reckoned as weak and lust reckoned as strong, by that desire and lust it is bound, clinging. "Consciousness" means impulsion consciousness. "Because consciousness is bound by desire and lust" means because of the state of that impulsion consciousness being bound by desire and lust. "Delights in that" means one delights in that object through the influence of craving.

"Whatever of his those" means whatever of his those were. "Before" means in the past. "Together" means as one. "Laughing, talking and playing" means laughing such as showing the teeth and so on, and talking by making verbal expression, and playing such as bodily amusement and so on. "He enjoys that" means he enjoys that, finds gratification, consents to it. "He desires that" means he desires that, expects it. "Finds happiness" means reaches contentment.

"May I be" means I would be. "For the attainment of what has not been attained" means for the purpose of reaching what has not been reached. "Directs the mind" means places the mind. "By reason of the mind's aspiration" means by reason of the placing of consciousness.

"By morality or" means by morality such as the five precepts and so on, or. "By ascetic practice or" means by the observance of ascetic practices, or. "By austerity or" means by the observance of energy, or. "By the holy life or" means by abstinence from sexual intercourse, or. "A god or" means a king of gods of great might, or. "An inferior deity or" means a certain one among them, or.

"Craving" means speaking by way of virtue. "Yearning" means speaking in a particular manner. "Longing" means speaking with distinction, or the term is extended by means of a prefix.

9. Having thus established by the first verse that "such a one is far from seclusion," and having made manifest by the second verse the natural condition of such ones, now making manifest their evil doing, he spoke the verse "greedy for sensual pleasures."

Its meaning is - Those beings are greedy for sensual pleasures through craving for enjoyment, engaged due to being devoted to seeking and so on, bewildered due to having fallen into confusion, ungenerous due to going down, due to stinginess, and due to not heeding the words of the Buddha and so on, established in unrighteousness beginning with bodily misconduct, at the final moment brought to the suffering of death, they lament: "What shall we become when we have passed away from here?"

"Greedy" means greedy through sensual lust. "Bound" means having been expecting through lust for thoughts, bound. "Infatuated" means overcome by infatuation through sensual craving. "Attached" means pressed down and submerged by delight in sensual pleasures. "Stuck" means clinging through affection for sensual pleasures. "Fastened" means united through the fever of sensual passion. "Fettered" means ensnared by the perception of sensuality. Or else, "greedy in the seeing of views. Bound in frequent seeing. Infatuated in the act of association. Attached in the act of intimacy. Stuck in the pursuit of affection. Fastened in the attainment of coupling. Having been not releasing again and again, fettered" - thus some explain.

"Seeking" means they expect. "Searching for" means they track down. "Investigating" means they wish for and desire in every way. Or else, regarding a seen object, they seek whether there is beauty or ugliness, or not. Having made evident the beautiful or ugly object, making it dear for the purpose of pursuing, they search for it. By the power of the mind they seek. By the power of effort they search for. By the power of action they investigate. Having descended into and conducting themselves dependent on those twofold sensual pleasures - thus they are of that temperament. And they increase and set in motion those sensual pleasures abundantly and for the most part - thus they have that abundantly. And having made those sensual pleasures weighty, they delight in them - thus they are bent thereon. Having become slanting and bending towards those sensual pleasures, they dwell - thus they are slanting towards that. Having become fully slanting towards those sensual pleasures, they dwell - thus they are sloping towards that. Having hung upon those sensual pleasures, bending towards those very ones, they dwell - thus they are inclining towards that. Having spread over those sensual pleasures, having become overcome by infatuation and attachment, they speak - thus they are intent upon that. And having made those sensual pleasures the authority and foremost, they dwell - thus they have that as authority. Or else, "of that temperament due to the desirable nature of the object. Having that abundantly due to the pleasant nature of the object. Bent thereon due to the agreeable nature of the object. Slanting towards that due to the dear nature of the object. Sloping towards that due to the nature of the object being connected with sensuality. Inclining towards that due to the enticing nature of the object. Intent upon that due to the infatuating nature of the object. Having that as authority due to the binding nature of the object" - thus some explain.

In the passage beginning with "investigate visible forms" and so on, "investigate" means by way of search for the gaining of what has not been obtained. "Obtain" means by way of having come into possession. "Consume" means stated by way of using - this should be known. One who makes dispute and contention is a maker of disputes. One engaged in that is engaged in disputes. In the case of doer of action and so on too, the same method applies. "Walking in a resort" means walking about in the resort of prostitutes and so on, or in the resort of the establishments of mindfulness and so on. One engaged in those is engaged in the resort. "A meditator" means one who has meditative absorption by way of meditation on a single object. One engaged in that is engaged in meditative absorption.

"Those who go down" means they go to the realm of misery. "The stingy" means those who conceal their own success. "Word" means utterance. "Statement" means a sentence-path. "Teaching" means an answering exhortation. "Admonition" means instruction. "Do not heed" means they do not take up, they do not respect. "Na paṭissantī" is also a reading; the meaning is the same. For the purpose of showing stinginess by way of subject matter, "five kinds of stinginess - stinginess regarding residence" and so on was said. Therein, stinginess regarding residence is stinginess regarding residence. The same method applies to the remaining terms as well.

"Residence" means the entire monastery, or a residential cell, or a single room, or night-quarters and so on. Those dwelling in them dwell happily and obtain requisites. A certain monk does not wish for the coming there of a well-behaved monk who is accomplished in duty, and even when he has come, he thinks "Let him go away quickly" - this is called stinginess regarding residence. But for one who does not wish for the dwelling there of makers of quarrels and so on, it is not called stinginess regarding residence.

"Family" means both a supporting family and a family of relatives. Therein, for one who does not wish for the approach of another, there is stinginess regarding family. But for one who does not wish for the approach of an evil person, it is not called stinginess. For he proceeds to the destruction of their confidence. But for one who does not wish for the approach there of a monk who is indeed able to protect their confidence, it is called stinginess.

"Material gain" means the gain of the four requisites only. When another who is virtuous obtains that, for one thinking "May he not obtain it," there is stinginess regarding material gain. But whoever wastes offerings given in faith, destroys them by way of non-use, misuse, and so on, and does not give even what is going to a state of rottenness to another - for one who, having seen that, thinks "If this one were not to obtain this, another who is virtuous would obtain it and it would come to use," there is no stinginess whatsoever.

"Praise" means both bodily beauty and the beauty of virtues. Therein, one who is stingy regarding bodily beauty, when it is said "Another is pleasing and possesses beauty," does not wish to speak of that. One who is stingy regarding the beauty of virtues does not wish to speak the praise of another by way of morality, ascetic practices, practice, and conduct.

"Teaching" means both the Teaching of the scriptures and the Teaching of penetration. Therein, noble disciples are not stingy regarding the Teaching of penetration; regarding the Teaching penetrated by themselves, they wish for penetration by the world with its gods. Moreover, they wish "May others know that penetration." But stinginess regarding the Teaching exists only regarding the Teaching of the texts. A person endowed with that, whatever hidden text or method of discourse he knows, does not wish to make others know it. But whoever, having examined the person, does not give out of consideration for the Teaching, or having examined the Teaching, does not give out of consideration for the person, this one is not called stingy with the Teaching. Therein, a certain person is fickle; at one time he is an ascetic, at one time a brahmin, at one time a Jain. For whatever monk does not give, thinking "This person, having broken the tradition-received text, the smooth and subtle distinction of the Teaching, will throw it into confusion," this one, having examined the person, does not give out of consideration for the Teaching. But whoever does not give, thinking "This Teaching is smooth and subtle; if this person grasps it, having declared the final liberating knowledge and having revealed himself, he will be ruined," this one, having examined the Teaching, does not give out of consideration for the person. But whoever does not give, thinking "If this one grasps this Teaching, he will be able to break our tradition," this one is called stingy with the Teaching.

Among these five kinds of stinginess, first, through stinginess regarding residence, having become a demon or a ghost, one wanders about carrying the refuse of that very residence on one's head. Through stinginess regarding families, having seen others making gifts, paying honour, and so on in that family, for one thinking "This family of mine is indeed broken," blood rises from the mouth, there is purging of the belly, and the intestines come out broken into fragments. Through stinginess regarding material gain, having been stingy regarding the material gain belonging to the monastic community or to a group, having consumed it as if for individual use, one is reborn as a demon or a ghost or a great boa constrictor. Through stinginess regarding bodily beauty and the beauty of virtues, and through stinginess regarding the teachings of the scriptures, one praises only one's own beauty, regarding the beauty of others saying "What beauty has this one?" pointing out this and that fault, and not giving any of the teachings of the scriptures to anyone, one becomes ugly and an idiot.

Furthermore, through stinginess regarding residence, one is cooked in an iron house; through stinginess regarding families, one obtains little material gain; through stinginess regarding material gain, one is reborn in the excrement hell; through stinginess regarding beauty, for one reborn in existence after existence, there is no beauty whatsoever; through stinginess regarding the Teaching, one is reborn in the hot-ash hell.

Stinginess is by way of the act of being stingy. The manner of the act of being stingy is the act of being stingy. The state of one who is possessed of stinginess, who has been affected by avarice, is the state of being stingy. One who does not wish to share all one's own successes, thinking "May they be for me alone, not for another," is avaricious; the state of the avaricious one is avarice - this is the name for soft stinginess. A miser is called disrespectful; the state of that is miserliness - this is the name for obstinate stinginess. For a person endowed with that prevents even others from giving to others. And this too was said -

Having seen beggars, one who bends and contracts the mind with harshness is one of harsh contraction; the state of that is the state of harsh contraction. Another method - The state of harsh contraction is called the ladle-grip. For when taking food from a pot filled level to the brim, one takes with the tip of a ladle shrunken on every side and is unable to take it full. In the same way, the mind of a stingy person contracts; when that contracts, the body too likewise contracts, shrinks back, turns away, and does not extend - thus stinginess is called "the state of harsh contraction."

"The state of not grasping of the mind" means the state of the mind being held back by obstructing, in such a way that it does not expand in the manner of giving and so on for the purpose of helping others. But because a stingy person is unwilling to give what is his own property to others, and wishes to take what belongs to others. Therefore, by way of its occurrence as "Let this wonderful thing be for me alone, not for another," its characteristic of concealing one's own success and its characteristic of seizing others' success should be understood.

"Stinginess regarding the aggregates is also stinginess" means the stinginess that occurs as "Let this wonderful thing be for me alone, not for another" regarding the becoming of rebirth reckoned as one's own five aggregates, not shared with others, is called stinginess regarding the aggregates. In the case of stinginess regarding elements and sense bases too, the same method applies. "Grasping" means seizing by way of the determination to grasp. "With lack of generosity" means through the state of not knowing what has been spoken even by the Omniscient Buddhas. For one who does not give to beggars does not know what has been spoken by them. "People are heedless" means people who are separated from mindfulness. "Word" means a brief utterance. "Statement" means a detailed utterance. "Teaching" means an utterance that points out the meaning by showing a simile. "Admonition" means an utterance that causes one to discern again and again. Or else, speaking by showing is called "word." Speaking by causing to grasp is called "statement." Speaking by pleasing is called "teaching." Speaking by making evident is called "admonition." Or else, speaking by removing the suffering of torment is called "word." Speaking by removing the suffering of fever is called "statement." Speaking by removing the suffering of the realms of misery is called "teaching." Speaking by removing the suffering of existence is called "admonition." Or else, "word" is an utterance connected with the penetration of the full understanding of the truth of suffering. "Statement" is connected with the penetration of the abandoning of the truth of origin. "Teaching" is connected with the penetration of the realization of the truth of cessation. "Admonition" is connected with the penetration of the development of the truth of the path - thus by such a method and so on some explain.

"They do not listen" means they do not hear. "They do not lend an ear" means they do not place the ear for the purpose of hearing. "They do not apply their minds to final knowledge" means they do not establish their minds for the purpose of knowing. "Disobedient" means not hearing the exhortation. "Not doing what is said" means even though hearing, they do not act upon the word - thus they are not doing what is said. "Acting contrary" means having become opponents, they conduct themselves in opposition. "They turn their faces away" means even though acting, they do not give their faces - this is the meaning.

"In unrighteousness" means unrighteous because it is the opposite of what is righteous, that is, what is authorised as bodily good conduct and so on; in that unrighteousness. "Established" means entered into and difficult to remove. "In bodily action" means in bodily action that occurs from the body, or that occurs by means of the body. In the case of verbal action and so on too, the same method applies.

Therein, it should be known that bodily action, verbal action, and mental action are classified by way of misconduct, while killing living beings and so on are classified by way of the ten unwholesome courses of action. This is, for now, the explanation of the common terms here. But among the uncommon terms, the striking down of a living being is the killing of living beings; it means the murder of a living being, the slaughter of a living being. "Living being" here means, in conventional terms, a being; in the ultimate sense, the life faculty. But in the case of one who perceives a living being as a living being, the murderous volition, aroused by an effort to cut off the life faculty, occurring through one or another of the doors of body and speech, is the killing of living beings. That, among living beings devoid of virtues such as animals and so on, is of little fault in the case of a small living being, and of great fault in the case of a large-bodied one. Why? Because of the greatness of the effort; and even when the effort is equal, because of the greatness of the object. Among those endowed with virtues, such as human beings and so on, it is of little fault in the case of a living being of few virtues, and of great fault in the case of one of great virtues. But when body and virtues are equal, it should be understood as of little fault when the mental defilements and the effort are mild, and of great fault when they are intense.

There are five requisite factors of it - a living being, the perception of it as a living being, a murderous mind, the effort, and death thereby. There are six modes of action - by one's own hand, by command, by throwing, by a fixed device, by magical knowledge, and by supernormal power. But when this matter is elaborated upon, there is excessive prolixity; therefore we shall not elaborate upon it. And other matters of such a kind; but those who are interested should examine the Samantapāsādikā, the commentary on the Vinaya, and learn from it.

The taking of what is not given is taking what is not given; it means appropriating what belongs to another, theft, robbery. Therein, "not given" means belonging to another, where another, exercising ownership as he wishes, is not deserving of punishment and is blameless. But in the case of one who perceives as belonging to another that which belongs to another, the volition of theft, aroused by the effort of taking it, is taking what is not given. That is of little fault when the property of another is inferior, and of great fault when it is superior. Why? Because of the superiority of the object; and when the objects are equal, it is of great fault in respect of the property belonging to those of superior virtue. With reference to each one of superior virtue, it is of little blame in respect of the property belonging to one of inferior virtue in each case.

There are five requisite factors of it - belonging to another, perception of it as belonging to another, intention to steal, effort, and carrying away by that means. The six modes of action are those beginning with by one's own hand. And these indeed operate as appropriate by way of these five modes of carrying away: carrying away by theft, carrying away by force, carrying away by concealment, carrying away by scheming, and carrying away by lot-drawing. This is the summary here. But the detail is stated in the Samantapāsādikā.

"Sexual misconduct" - here, "in sensual pleasures" means in sexual conduct. "Misconduct" means utterly blameworthy, low conduct. But by characteristic, sexual misconduct is the volition that transgresses an improper object, occurring through the body-door with the intention of engaging in sexual intercourse.

Therein, an improper object for men, to begin with, is: protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, with protection, under penalty - these are the ten beginning with protected by the mother; bought with money, kept for passion, kept woman, one who receives clothes, one who provides water, one who takes off the pad, a slave wife, a worker wife, flag-brought, wife for the moment - these ten beginning with bought with money make twenty women. But for women, other men are the improper object of the twelve women: the two with protection and under penalty, and the ten beginning with bought with money. This is called the improper object.

And this misconduct is of little fault when the improper object is devoid of virtues such as morality and so on, and of great fault when endowed with virtues such as morality and so on. There are four requisite factors of it - an improper object, the intention for intercourse with that one, the effort of intercourse, and the endurance of the practice of the path by a non-path. There is one mode of action, which is only by one's own hand.

"Falsely" means the verbal action or bodily action that destroys the welfare of one with the intention to deceive. With the intention to deceive, the volition that gives rise to the bodily and verbal action of deceiving another is false speech. Another method - "falsely" means a subject matter that is not factual, that is untrue. "Speech" means the communicating of that as factual, as true. But by characteristic, false speech is the volition that gives rise to the intimation as true, of one who wishes to communicate to another an untrue subject matter as true. That is of little fault when the welfare it destroys is small, and of great fault when it is great. Furthermore, for householders, that which occurs by the method beginning with "it does not exist" through unwillingness to give what is one's own property is of little fault; that which is spoken for the purpose of destroying welfare after having become a witness is of great fault. For those gone forth, having obtained even a little oil or ghee, that which occurs by the method of exaggeration with the intention of amusement, such as "today in the village oil flows like a river, methinks," is of little fault; but for those who speak by the method beginning with claiming to have seen what has not been seen, it is of great fault.

There are four requisite factors of it - an untrue subject matter, a mind intent on deceiving, the appropriate effort, and the other's cognition of that meaning. There is one mode of action, which is only by one's own hand. And that should be understood as the act of deceiving another by body, or by something connected to the body, or by speech. If by that act the other person knows that meaning, one is bound by the action of false speech at the very moment of the volition that gives rise to the act.

In the passages beginning with "divisive speech": the speech by which, to the one to whom he speaks that speech, he creates in that person's heart a sense of one's own dearness and a sense of the other's emptiness - that is divisive speech. But that by which one makes both oneself and another harsh, speech which is itself harsh, neither pleasant to the ear nor going to the heart - this is harsh speech. That by which one prattles frivolously what is pointless - that is idle chatter. The volition that is their root also obtains the designation of divisive speech and so on, and it is that very volition which is intended here.

Therein, the volition of one with a defiled mind, which is instigated by bodily and verbal action, for the purpose of dividing others or for the desire to be dear to oneself, is divisive speech. That is of little fault due to the lesser virtue of the one whose division it causes, and of great fault due to the great virtue of that one.

There are four requisite factors of it - another person to be divided; either the aim of division, thinking "thus they will become separated, they will become estranged"; or the desire to be dear, thinking "thus I shall become dear, trustworthy"; the corresponding effort; and the other's cognition of that meaning.

The volition that is exclusively harsh, instigated by bodily and verbal action that wounds the vital spots of another, is harsh speech. Even an action that wounds the vital spots, due to the gentleness of mind, is not harsh speech. For parents sometimes say to their little children thus "May thieves cut you to pieces!" yet they do not wish even a waterlily petal to fall upon them. And teachers and preceptors sometimes say to their dependants thus "Why do these shameless ones without moral fear conduct themselves so? Expel them!" Yet they wish for them the achievement of scriptural learning and realisation. And just as due to the gentleness of mind it is not harsh speech, so too due to the gentleness of words it is not non-harsh speech. For indeed, for one who wishes to have someone killed, the words "Make this one lie down comfortably" are not non-harsh speech; rather, due to the harshness of mind, that is indeed harsh speech. That, with reference to whomever it is directed - is of little fault due to the lesser virtue of that one, and of great fault due to the great virtue of that one. There are three requisite factors of it - another person to be reviled, an angered mind, and the reviling.

Idle chatter is the unwholesome volition that conveys what is unbeneficial, originating from bodily and verbal action. That is of little fault when the practice is slight, and of great fault when the practice is great. There are two requisite factors of it - the inclination towards pointless talk such as the Bhārata war, the abduction of Sītā, and so on; and the speaking of such talk.

"It covets" - thus covetousness; the meaning is that it proceeds by being directed towards another's goods and by inclination towards that. That has the characteristic of coveting another's goods thus: "Oh, indeed, may this be mine!" It is of little fault and of great fault, like taking what is not given. There are two requisite factors of it - another's goods, and the diverting to oneself. For even when greed has arisen with another's goods as its object, there is not yet a completion of the course of action, as long as one does not divert it to oneself thus: "Oh, indeed, may this be mine!"

"It destroys welfare and happiness" - thus anger; that has the characteristic of mental corruption for the destruction of another. It is of little fault and of great fault, like harsh speech. There are two requisite factors of it - another being, and the thought of his destruction. For even when wrath has arisen with another being as its object, there is not yet a completion of the course of action, as long as one does not think of his destruction thus: "Oh, may this one be annihilated, may he perish!"

"One sees wrongly through the absence of grasping things as they really are" - thus wrong view. That has the characteristic of distorted seeing, by the method beginning with "there is not what is given." It is of little fault and of great fault, like idle chatter.

"We shall become percipient, non-percipient, neither percipient nor non-percipient" - they are uncertain by way of form and so on. By the phrase beginning with "Shall we indeed exist," they are uncertain about themselves. Therein, "Shall we indeed exist?" "Or shall we not exist?" - in dependence on the mode of eternalism and the mode of annihilation, they are uncertain about their own existence and non-existence in the future. "What shall we indeed become?" - in dependence on birth, characteristic, and rebirth, they are uncertain whether "Shall we indeed become of the warrior caste, or one among brahmins, merchants, workers, householders, those gone forth, gods, or human beings?" "How shall we indeed become?" - in dependence on shape and appearance, they are uncertain whether "Shall we indeed become tall, or one among the short, fair, dark, of proper measure, of improper measure, and so on?" Some, however, say that in dependence on the creation by a lord and so on, they are uncertain as to the cause, thinking "By what reason indeed shall we come to be?" "Having been what, what shall we indeed become?" - in dependence on birth and so on, "Having been of the warrior caste, shall we indeed become brahmins?" etc. "Having been gods, human beings" - they are uncertain about their own succession. But "period of time" everywhere is a designation for time.

10. Since this is so, therefore one should train, etc. "the wise have said." Therein, "should train" means one should attend to the three trainings. "Here only" means in this very Dispensation. Therein, "what should be trained in" is training. "Three" is a delimitation by counting. "Training in higher morality": what is superior and highest as morality is higher morality; and that higher morality is training in the sense of what should be trained in - thus it is the training in higher morality. The same method applies to the trainings in higher consciousness and higher wisdom.

But what here is morality, what is higher morality, what is consciousness, what is higher consciousness, what is wisdom, what is higher wisdom? It is said - The five-factored and ten-factored morality is, to begin with, merely morality. For that is practised in the world whether a Buddha has arisen or has not arisen. When a Buddha has arisen, both Buddhas and disciples encourage the public in that morality; when a Buddha has not arisen, Individually Enlightened Ones, believers in action, righteous ascetics and brahmins, universal monarchs, great kings, and great Bodhisattas encourage them; and wise ascetics and brahmins undertake it by themselves. They, having fulfilled that wholesome mental state, experience success among gods and human beings.

But the morality of Pātimokkha restraint is called "higher morality." For that, like the sun among lights, like Sineru among mountains, is both superior to and the highest of all mundane moralities, and it is practised only when a Buddha has arisen, not without the arising of a Buddha. For no other being is able to draw out that regulation and establish it. But only Buddhas, having completely cut off the stream of transgression through the doors of body and speech, lay down that morality of restraint befitting each and every transgression. And even beyond the Pātimokkha restraint, only the morality associated with the path and fruition is higher morality.

But the eight sensual-sphere wholesome consciousnesses and the mundane eight attainment consciousnesses, taken together, should be understood as merely consciousness. And its occurrence whether a Buddha has arisen or not, the encouraging and the undertaking, should be understood by the very method stated regarding morality.

But the consciousness of the eight attainments that serves as the foundation for insight is called "higher consciousness." For that, like higher morality among moralities, is both superior to and the highest of all mundane consciousnesses, and it exists only when a Buddha has arisen, not without the arising of a Buddha. And even beyond that, only the consciousness of the path and fruition is higher consciousness.

But the knowledge of the ownership of actions, which proceeds by way of "there is what is given, there is what is sacrificed" and so on, is wisdom. For that is practised in the world whether a Buddha has arisen or has not arisen. When a Buddha has arisen, both Buddhas and disciples encourage the public in that wisdom; when a Buddha has not arisen, Individually Enlightened Ones, believers in action, righteous ascetics and brahmins, universal monarchs, great kings, and great Bodhisattas encourage them; and wise beings undertake it by themselves. For thus Aṅkura gave a great gift for ten thousand years. Velāma, Vessantara, and many other wise people gave great gifts. They, having fulfilled that wholesome mental state, experienced success among gods and human beings.

However, insight knowledge that delimits the aspects of the three characteristics is called "higher wisdom." For just as higher morality and higher consciousness are superior to and higher than morality and consciousness, so too it is both superior to and higher than all mundane wisdom, and it does not occur in the world without the arising of a Buddha. And even beyond that, only the wisdom of the path and fruition is higher wisdom.

Now, showing each one individually, he said beginning with "What is the training in higher morality - here a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha." The word "here" is an illumination of the Dispensation that is the support of the person who is accomplished in the preliminary duties and who fulfils morality in every way, and a denial of such a state in other dispensations. For this was said: "Here only, monks, is an ascetic, etc. The other doctrines are empty of other ascetics." "Monk" is the illustration of the person who fulfils that morality. "Restrained by the restraint of the Pātimokkha" - this is the illustration of his state of being established in the Pātimokkha restraint. "Dwells" - this is the illustration of his being endowed with a dwelling conforming with that. "Accomplished in good conduct and lawful resort" - this is the illustration of the qualities that support his Pātimokkha restraint. "Seeing danger in the slightest faults" - this is the illustration of his nature of not falling away from the Pātimokkha. "Having accepted" - this is the illustration of his undertaking of the training rules without remainder. "He trains" - this is the illustration of his being endowed with the training. "In the training rules" - this is the illustration of the qualities to be trained in.

Therein, "monk" means one who sees danger in the round of rebirths - thus a monk. "He has morality" - thus "virtuous"; here "morality" means morality in the meaning of composing. What is this composing? It is either composure - the meaning is the state of not being scattered by way of good conduct of bodily action and so on. Or it is a receptacle - the meaning is the state of being a support by way of being the foundation for wholesome mental states. For indeed those who are skilled in the characteristics of words accept precisely this twofold meaning here. But others explain: "Morality is so called in the meaning of repeated practice, in the meaning of good conduct, in the meaning of composing, in the meaning of being the head, in the meaning of coolness, and in the meaning of auspiciousness."

For just as the characteristic of the visible form sense base, even though divided in many ways by the division into blue, yellow, and so on, is being manifest, because even though divided by the division into blue and so on, it does not go beyond the state of being manifest. So too, even though morality is divided in many ways by the division into volition and so on, that very composing which has been stated by way of the composure of bodily action and so on, and by way of being the foundation for wholesome mental states - that itself is the characteristic, because even though divided by the division into volition and so on, it does not go beyond the state of composure and foundation. Now, of this which has such a characteristic -

Therefore, this morality should be known as having the function of destroying immorality in the sense of function, and the function of blamelessness in the sense of achievement.

For this morality has the manifestation of purity as stated thus "bodily purity, verbal purity, mental purity"; it manifests as purity, it comes to the state of being apprehended. But shame and moral fear have been described by the wise as its proximate cause; the meaning is the near cause. For when shame and moral fear are present, morality both arises and endures; when they are absent, it neither arises nor endures - by morality of such a kind one is virtuous. This morality should be known as the mental states such as volition and so on of one abstaining from killing living beings and so on, or of one fulfilling the duty practice. For this has been said in the Paṭisambhidā: "What is morality? Volition is morality, the mental factor is morality, restraint is morality, non-transgression is morality."

Therein, volition as morality is the volition of one abstaining from killing living beings and so on, or of one fulfilling the duty practice. The mental factor as morality is the abstinence of one abstaining from killing living beings and so on. Furthermore, volition as morality is the volition of the seven courses of action of one abandoning killing living beings and so on. The mental factor as morality is the mental states of non-covetousness, non-anger, and right view stated in the Saṃyutta Mahāvagga by the method beginning with "having abandoned covetousness, he dwells with a mind free from covetousness." "Restraint is morality": here restraint should be known as fivefold - Pātimokkha restraint, mindfulness restraint, knowledge restraint, patience restraint, and energy restraint. The difference between them will become evident above. "Non-transgression is morality" means the bodily and verbal non-transgression of one who has undertaken morality. And here, the morality of restraint and the morality of non-transgression - this alone is morality directly. Volition as morality and the mental factor as morality should be known as morality in a figurative sense.

"Pātimokkha" means the morality of the training rules. For whoever protects it, guards it, that liberates, releases him from sufferings beginning with those bound for the realm of misery; therefore it is called "Pātimokkha." "Restrained by the restraint of the Pātimokkha" means endowed with the morality of Pātimokkha restraint. "Accomplished in good conduct and lawful resort" means accomplished in good conduct and in resort. "In the slightest" means in the most trifling. "In faults" means in unwholesome mental states. "Realising the danger" means one who sees danger. "Having accepted" means having rightly taken up. "He trains in the training rules" means having taken upon himself each and every training rule, he trains. Furthermore, "having accepted, he trains in the training rules" means whatever is to be trained in among the training rules, in the divisions of training, whether bodily or mental, having accepted all of that, he trains.

"The minor aggregate of morality" means the aggregate of morality with remainder beginning with saṅghādisesa. "The great" means without remainder beginning with pārājika. But since a monk is established in the Dispensation by means of Pātimokkha morality, therefore it is said to be "the support." Either a monk is established here, or wholesome mental states are established here - thus it is the support. This meaning should be understood by way of such discourses beginning with "A wise man established in morality" and "The characteristic of morality is support, great king, for all wholesome mental states" and "Established in morality, great king, etc. all wholesome mental states do not decline."

That same is the beginning in the meaning of arising first. And this too was said: "Therefore, Uttiya, you should purify the very beginning in wholesome mental states. And what is the beginning of wholesome mental states? Morality that is well purified and view that is straight." Just as a city builder, wishing to build a city, first clears the city site, then afterwards, having divided it by the demarcation of streets, crossroads, and intersections and so on, builds the city. Just so, one who practises meditation first purifies morality, then afterwards realizes concentration, insight, path, fruition, and Nibbāna. Or just as a washerman first washes a cloth with three alkaline substances, and then applies whatever kind of dye to the purified cloth; or just as a skilled painter, wishing to draw a picture, first does the wall preparation from the very beginning, then afterwards produces the picture. Just so, one who practises meditation, having purified morality from the very beginning, afterwards realizes the mental states beginning with serenity and insight. Therefore morality is said to be "the beginning."

That same is conduct by way of resemblance to feet. For "conduct" means feet. Just as for a man whose feet have been cut off, the volitional activity of going in a direction does not arise, but arises only for one with complete feet, just so for one whose morality is broken, defective, and incomplete, the going of knowledge for the purpose of going to Nibbāna does not succeed. But for one whose morality is unbroken, without defect, and complete, the going of knowledge for the purpose of going to Nibbāna succeeds. Therefore morality is said to be "conduct."

That same is self-control by way of controlling. Restraint by way of guarding - thus by both, morality as self-control and morality as restraint are spoken of. The meaning of the word here, however, is: it controls the struggling of transgression, or it controls a person - it does not allow him to struggle by way of transgression - thus it is self-control. It guards, it shuts the door of entry for transgression - thus it is restraint.

"The chief" means the highest or that which has become the entrance. Just as the fourfold nutriment of beings, having entered through the mouth, pervades the various limbs, so too for one who practises meditation, the wholesome of the four planes, having entered through the entrance of morality, accomplishes the success of purpose. Therefore it is called "the chief." "Good at the forefront" means the foremost; the meaning is the forerunner, the best, the chief. "For the attainment of wholesome mental states" should be understood as the foremost, the forerunner, the best, the chief for the purpose of obtaining the wholesome of the four planes.

"Quite secluded from sensual pleasures" means having been secluded from sensual pleasures, having been without them, having withdrawn. The particle "eva" here should be understood as having the meaning of delimitation. And since it has the meaning of delimitation, therefore at the time of entering and dwelling in the first meditative absorption, it indicates the opposing nature of sensual pleasures to that first meditative absorption, even though they are not present, and that its achievement is through the relinquishment of sensual pleasures alone. How? When the delimitation is being made thus "quite secluded from sensual pleasures," this becomes clear: surely sensual pleasures are the opposite of this meditative absorption; when they are present, this does not occur, just as the light of a lamp does not occur when there is darkness; and its achievement is through the relinquishment of them alone, just as the far shore is reached through the relinquishment of the near shore. Therefore it makes the delimitation.

Therein, one might ask: "But why is this stated only in the first term and not in the further term - could one enter and dwell in meditative absorption even without being secluded from unwholesome mental states?" But this should not be seen thus. Because it is the escape from those, it is stated only in the first term. Because this meditative absorption transcends the sensual element and is the opponent of sensual lust, it is the escape from sensual pleasures only. As he said - "The escape from sensual pleasures is this, namely renunciation." But in the further term too, just as in "here only, monks, is an ascetic, here is a second ascetic," the word "eva" is brought in and stated, so it should be said. For it is not possible to enter and dwell in meditative absorption without being secluded from other unwholesome mental states too, reckoned as mental hindrances. Therefore, "quite secluded from sensual pleasures, quite secluded from unwholesome mental states" - thus this should be seen in both terms as well. And in both terms, although by this common expression "being secluded," all kinds of seclusion - seclusion by substitution and so on, seclusion of the body and so on - are included, nevertheless in the preliminary stage, seclusion of the body, seclusion of the mind, and seclusion by suppression should be seen. At the moment of the supramundane path, seclusion of the body, seclusion of the mind, seclusion by eradication, and seclusion by escape.

"From sensual pleasures": by this term, both those objective sensual pleasures stated here by the method beginning with "what are objective sensual pleasures? Pleasing forms," and those defilement sensual pleasures stated here in the Vibhaṅga thus: "desire is sensual pleasure, lust is sensual pleasure, desire and lust is sensual pleasure, thought is sensual pleasure, lust is sensual pleasure, lust for thoughts is sensual pleasure" - all of them should be seen as included. For when this is so, the meaning "quite secluded from sensual pleasures" fits as "secluded even from objective sensual pleasures." By that, seclusion of the body is stated.

"Secluded from unwholesome mental states" - the meaning fits as "secluded from defilement sensual pleasures or from all unwholesome states." By that, seclusion of the mind is stated. And here, by the first, through the expression of seclusion from objective sensual pleasures, the relinquishment of sensual happiness is indicated; by the second, through the expression of seclusion from defilement sensual pleasures, the discernment of the happiness of renunciation is made clear. Thus, through the expression of seclusion from objective sensual pleasures and defilement sensual pleasures, by the first of these, the abandoning of the basis of defilement; by the second, the abandoning of defilement. By the first, the giving up of the cause of the state of greediness; by the second, of the state of foolishness. And by the first, purity of practice; by the second, the nourishment of disposition is made clear - this should be known. This, then, is the method regarding the side of objective sensual pleasures among the sensual pleasures stated here in "from sensual pleasures."

But on the side of defilement sensual pleasures, sensual desire itself, with its many varieties such as "desire" and "lust" and so on, is intended as "sensual pleasure." And although it is included in the unwholesome, it is stated separately in the Vibhaṅga by the method beginning with "therein, what is sensual desire? Sensual pleasure," as the opponent of meditative absorption. Or it is stated in the first term because of being a defilement sensual pleasure, and in the second term because of being included in the unwholesome. And because of its many varieties, instead of saying "from sensual pleasure" in the singular, "from sensual pleasures" in the plural is stated. And although other mental states too exist in the unwholesome state, only the mental hindrances are stated in the Vibhaṅga by the method beginning with "therein, what are unwholesome mental states? Sensual desire," because of showing the state of being the adversary and opponent of the higher meditative absorption factors. For the mental hindrances are the adversaries of the meditative absorption factors; they are the very opponents of those meditative absorption factors, their destroyers, their annihilators - this is what is stated. For thus it is stated in the Peṭaka: "Concentration is the opponent of sensual desire, rapture of anger, applied thought of sloth and torpor, happiness of restlessness and remorse, sustained thought of sceptical doubt."

Thus here, by "quite secluded from sensual pleasures," seclusion by suppression of sensual desire is stated; by "secluded from unwholesome mental states," of all five mental hindrances. But by the taking up of what was not taken up, by the first, of sensual desire; by the second, of the remaining mental hindrances. Likewise, by the first, among the three unwholesome roots, of greed whose object is the fivefold types of sensual pleasure; by the second, of hate and delusion whose objects are the grounds of resentment and so on. Or among mental states such as mental floods and so on, by the first, of the mental flood of sensuality, the mental bond of sensuality, the mental corruption of sensuality, clinging to sensual pleasures, covetousness, the bodily knot, and the mental fetter of sensual lust; by the second, of the remaining mental floods, mental bonds, mental corruptions, clingings, mental knots, and mental fetters. And by the first, of craving and those associated with it; by the second, of ignorance and those associated with it. Furthermore, by the first, seclusion by suppression of the eight types of arising of consciousness associated with greed is stated; by the second, of the remaining four types of arising of unwholesome consciousness - this should be understood.

And having thus far shown the factor of abandoning of the first meditative absorption, now in order to show the factor of association, "with applied thought and sustained thought" and so on was said. Therein, applied thought has the characteristic of fixing the mind upon the object, and sustained thought has the characteristic of stroking the object. And even though they are somewhere inseparable, in the sense of being gross and in the sense of being a forerunner, applied thought is the first striking of the mind upon the object, like the striking of a bell, while sustained thought is the continuation, like the reverberation of the bell, in the sense of being subtle and by its nature of stroking. And here applied thought is diffusive, being the agitation of consciousness at the time of first arising, like the flapping of the wings of a bird wishing to fly up into space, and like the descent towards a lotus of a wasp whose mind is bound by the scent. Sustained thought is of peaceful conduct, being the state of not-excessive-agitation of consciousness, like the spreading of the wings of a bird that has flown up into space, and like the circling of a wasp that has descended towards a lotus, over the upper part of the lotus.

But in the Commentary on the Book of Twos it is said: "Applied thought is that which has occurred by way of fixing the mind upon the object, like the flight of a great bird going through space, having caught the wind with both wings and having let the wings settle down; sustained thought is that which has occurred by way of stroking, like the flight of one causing the wings to flutter for the purpose of catching the wind." That is fitting with regard to occurrence by way of continuation. But that distinction between them becomes obvious in the first and second meditative absorptions. Furthermore, just as when one firmly holds a stain-covered bronze vessel with one hand and polishes it with the other hand using powder, oil, and a ball of wool, the hand that holds firmly is like applied thought. The hand that polishes is like sustained thought. Likewise, for a potter who, having set the wheel spinning with a stroke of a stick, is making a vessel, the hand that presses down is like applied thought. The hand that moves here and there is like sustained thought. Likewise, for one making a circle, the thorn that stands fixed, having been pressed down in the middle, is like applied thought as application. The thorn that revolves outside, stroking, is like sustained thought. Thus, this meditative absorption occurs together with this applied thought and this sustained thought, like a tree with its flowers and fruits - therefore this meditative absorption is called "with applied thought and sustained thought."

"Born of seclusion" - here separation is seclusion; the meaning is the departure of the mental hindrances. Or "secluded" is seclusion; the meaning is the mass of mental states associated with the meditative absorption, secluded from the mental hindrances. Therefore, born from seclusion, or born in that seclusion - thus "born of seclusion." "Rapture and happiness" - here, it gladdens, thus it is rapture (pīti); it has the characteristic of fondness. And this is fivefold: minor rapture, momentary rapture, recurring rapture, uplifting rapture, and pervading rapture.

Therein, minor rapture is able only to cause goose-flesh on the body. Momentary rapture is like the arising of lightning, moment by moment. Recurring rapture, like a wave on the ocean shore, having descended upon the body again and again, breaks. Uplifting rapture is powerful, having raised the body upward, reaching the extent of causing one to leap into space.

Pervading rapture is exceedingly powerful. For when it has arisen, having inflated the entire body, it becomes thoroughly pervaded, like an inflated bladder, and like the belly of a mountain cavern flooded by a great torrent of water. And this fivefold rapture, taking hold and reaching maturity, fulfils the twofold tranquillity - tranquillity of the mental body and tranquillity of consciousness; tranquillity, taking hold and reaching maturity, fulfils the twofold happiness - bodily and mental; happiness, taking hold and reaching maturity, fulfils the threefold concentration - momentary concentration, access concentration, and absorption concentration. Among those, that which, having become the root of absorption concentration, growing, and having reached the stage of association with concentration, is pervading rapture - this is the rapture intended in this meaning.

The other, however, "it makes happy" - thus happiness (sukhaṃ); the meaning is that in whomever it arises, it makes that one happy. Or "making happy" is happiness; or it well devours and destroys bodily and mental affliction - thus happiness; this is the name for pleasurable feeling. It has the characteristic of comfort. And even though they are somewhere inseparable, rapture is the contentment at the obtaining of a desirable object, and happiness is the experiencing of the flavour of what has been obtained. Where there is rapture, there is happiness; but where there is happiness, there is not necessarily rapture. Rapture is included in the aggregate of mental activities; happiness is included in the aggregate of feeling. Rapture is like the seeing and hearing of water at the edge of a forest for one exhausted in a wilderness; happiness is like entering the shade of the forest and partaking of the water. It should be understood that this was said because of their becoming obvious at each respective time. Thus, this rapture and this happiness belong to this meditative absorption, or exist in this meditative absorption - therefore this meditative absorption is called "with rapture and happiness."

Or else, rapture and happiness together are "rapture-and-happiness," like the Teaching and discipline and so on. Rapture and happiness born of seclusion belongs to this meditative absorption, or in this meditative absorption there is - thus also "rapture-and-happiness-born-of-seclusion." For just as the meditative absorption itself, so too the rapture and happiness here are born of seclusion only, and that belongs to it; therefore, having made an elision compound, it is fitting to say in a single term "rapture-and-happiness-born-of-seclusion" also.

"First" means first in the order of counting; it is also first because this arose first. "Meditative absorption" means meditative absorption is twofold: meditation on a single object and meditation on the characteristics. Therein, the eight meditative attainments are reckoned as meditation on a single object because they meditate upon the earth kasiṇa and other objects. But insight, path, and fruition are called meditation on the characteristics. Therein, insight is meditation on the characteristics because of meditating upon the characteristic of impermanence and so on. The path is meditation on the characteristics because the task accomplished by insight succeeds through the path; but fruition meditates upon the truth of cessation, the true characteristic - thus it is meditation on the characteristics. Among these, here in the preliminary stage, meditation on a single object is intended; at the moment of the supramundane path, meditation on the characteristics is intended. Therefore, it should be understood as "meditative absorption" because of meditation on the object, because of meditation on the characteristics, and because of the burning of adverse mental states.

"Having attained" means having approached, having reached - this is what is said. Or having produced, having accomplished - this is what is said. "Dwells" means one moves with a posture and mode of dwelling conforming with that; having become endowed with the meditative absorption of the aforesaid kind, one produces the movement and conduct of one's individual existence.

But this first meditative absorption has five factors abandoned, is endowed with five factors, is threefold in goodness, and is accomplished in ten characteristics. Therein, the state of having five factors abandoned should be understood by way of the abandoning of these five mental hindrances: sensual desire, anger, sloth and torpor, restlessness and remorse, and sceptical doubt. For meditative absorption does not arise when these have not been abandoned. Therefore these are called its factors of abandoning. Although indeed at the moment of meditative absorption other unwholesome mental states too are abandoned, nevertheless these alone are particularly obstructive to meditative absorption. For consciousness enticed by sensual desire towards various objects does not become concentrated on a single object; or overpowered by sensual desire, it does not enter upon the practice for the abandoning of the sensual element. Or struck against the object by anger, it does not proceed continuously. Overpowered by sloth and torpor, it becomes unwieldy. Beset by restlessness and remorse, being unquiet, it wanders about. Impaired by sceptical doubt, it does not ascend the practice conducive to the achievement of meditative absorption. Thus, because they particularly obstruct meditative absorption, these alone are said to be the factors of abandoning.

But since applied thought directs consciousness upon the object, and sustained thought sustains it, and because of the success of endeavour arising from the accomplishment of effort of the mind whose effort has been prepared for non-distraction by these, rapture produces gladness and happiness produces augmentation. Then the remaining associated mental states, supported by these acts of directing, sustaining, gladdening, and augmenting, and the unified focus, are evenly and rightly placed upon a single object. Therefore, the state of being endowed with five factors should be understood by way of the arising of these five: applied thought, sustained thought, rapture, happiness, and unified focus of mind. For when these five have arisen, meditative absorption is said to have arisen. Therefore these are called its five factors of endowment. Therefore, it should not be taken that there is some other meditative absorption endowed with these. But just as a fourfold army, a fivefold musical ensemble, and an eightfold path are so called merely by way of their factors, so too this should be understood as being called "fivefold" or "endowed with five factors" merely by way of its factors.

And although these five factors are present even at the moment of access, yet at access they are more powerful than normal consciousness. But here they are more powerful than at access, having attained the characteristic of the fine-material sphere, and are concretely produced. For here applied thought arises implanting consciousness upon the object in a very clear manner. Sustained thought exceedingly stroking the object. Rapture and happiness pervading the entire body. Therefore he said - "There is no part of his entire body unpervaded by the rapture and happiness born of seclusion." Unified focus of mind too arises having touched the objects like the upper casket-lid upon the lower casket-lid; this is the distinction of these from the others. Therein, although unified focus of mind is not indicated in this passage "with applied thought and sustained thought," nevertheless, because it is stated thus in the Vibhaṅga - "meditative absorption means applied thought, sustained thought, rapture, happiness, unified focus of mind" - it is indeed a factor. For with whatever intention the synopsis was made by the Blessed One, that very same was made clear by him in the Vibhaṅga.

Threefold Goodness

"Threefold in goodness and accomplished in ten characteristics" - here, however, the threefold goodness is by way of the beginning, the middle, and the end. And the accomplishment in ten characteristics should be understood by way of the characteristics of those very same beginning, middle, and end. Herein this is the canonical text -

"Therein, purification of practice means access with its requisites. Development of equanimity means absorption. Gladdening means reviewing" - thus some explain. But since it is stated in the canonical text that "the mind that has come to unity both enters into purification of practice, and is developed by equanimity, and is gladdened by knowledge," therefore purification of practice should be understood as being within absorption itself by way of arrival, development of equanimity by way of the function of equanimity of neutrality, and gladdening by way of the accomplishment of the function of the purifying knowledge through the establishing of the state of non-surpassing and so on of mental states.

How? For at the occasion when absorption arises, from the group of mental defilements called mental hindrances, which is the obstacle to that meditative absorption, the mind becomes pure. Because of purity, having become free from obstruction, it proceeds to the middle sign of serenity. The middle sign of serenity is just the evenly proceeding absorption concentration itself. But immediately after that, the preceding consciousness, approaching that state by the method of transformation within a single continuity, proceeds to the middle sign of serenity; thus, because of having proceeded, by approaching that state, it springs forward there. Thus, for now, the purification of practice should be understood as that which produces the aspects existing in the preceding consciousness, at the very moment of arising of the first meditative absorption, by way of arrival.

But since that which has thus become pure has no further need to be purified, not engaging in the task of purifying, one looks upon the pure mind with equanimity. Since it has approached the state of serenity, not engaging in the task of further concentrating that which has entered serenity, one looks upon that which has entered serenity with equanimity. And precisely because of the state of having entered serenity, having abandoned contact with mental defilements, for that which is established in oneness, not engaging in the task of further establishing oneness, one looks upon the establishing of oneness with equanimity. Thus the development of equanimity should be understood by way of the function of equanimity of neutrality.

But those paired mental states reckoned as concentration and wisdom, arisen therein when equanimity has been thus developed, which have occurred without surpassing each other; and those faculties beginning with faith, which have occurred having become of one flavour through the flavour of liberation because of being freed from various mental defilements; and the befitting energy that he exerts for those states of non-surpassing and one-flavour nature; and the practice occurring at that moment - all those aspects, since they have been accomplished only through having been gladdened, purified, and cleansed in this way and that way by knowledge, having seen this and that danger and benefit in defilement and cleansing, therefore it was said: "Gladdening should be understood by way of the accomplishment of the function of the purifying knowledge through the establishing of the state of non-surpassing and so on of mental states."

"With the subsiding of applied and sustained thought" means the subsiding, the transcendence of these two - applied thought and sustained thought; it is said to mean their non-manifestation at the moment of the second meditative absorption. Therein, although in the second meditative absorption none of the mental states of the first meditative absorption are present - for contact and so on in the first meditative absorption are different, and different here. But it should be understood that "with the subsiding of applied and sustained thought" was thus said for the purpose of showing that through the transcendence of each successively gross factor, the achievement of the second meditative absorption and so on beyond the first meditative absorption occurs. "Internally" - here one's own internal is intended; but in the Vibhaṅga, only this much was said: "internally means individual." Since one's own internal is intended, therefore the meaning here is: arisen in oneself, produced in one's own continuity.

"Confidence" - confidence is called faith. Through the connection with confidence, the meditative absorption too is confidence, just as a cloth is called blue through the connection with blue colour. Or because that meditative absorption, being endowed with confidence, and through the subsiding of the agitation of applied and sustained thought, inspires confidence in the mind, therefore too it is called "confidence." And in this alternative meaning, the connection of terms should be understood thus: "confidence of the mind." But in the former alternative meaning, "of the mind" should be connected with "unification."

Herein, this is the interpretation of meaning - "One rises" - thus "ekodi"; the meaning is: because of not being overwhelmed by applied and sustained thought, being the highest, the foremost, it rises. For even in the world, the foremost is called "the one." Or it is proper to say also: being without applied and sustained thought, being one, without a companion. Or alternatively, it raises up the associated mental states - thus "udi"; the meaning is: it causes them to rise. In the sense of foremost, it is one, and it is that which rises - thus "ekodi"; this is a designation for concentration. Thus, it develops, increases this unification - thus this second meditative absorption is the unification. But this unification is of the mind, not of a being, not of a soul. Therefore it is called "unification of mind."

Is it not that this faith exists even in the first meditative absorption, and this concentration named unification, then why was only this said as "confidence and unification of mind"? It is said - Because that first meditative absorption, due to the agitation of applied and sustained thought, like water turbulent with waves and ripples, is not very clear; therefore, even though faith is present, it was not said to be confidence. Because of not being very clear, here concentration too is not well manifest; therefore it was not said to be unification of mind either. But in this meditative absorption, due to the absence of the impediment of applied and sustained thought, faith has found its opportunity and is powerful, and through the very acquisition of powerful faith as a companion, concentration too is manifest. Therefore it should be understood that only this was said thus.

"Without applied thought and without sustained thought" means without applied thought because it has been abandoned through meditative development in this, or because applied thought does not exist for this. By this very method, without sustained thought. Here one asks: "Is it not that by 'with the subsiding of applied and sustained thought' this meaning is already established? Then why was 'without applied thought and without sustained thought' said again?" It is said - That is so; this meaning is indeed established. But that does not illuminate this meaning; did we not say "it was said 'with the subsiding of applied and sustained thought' for the purpose of showing that through the transcendence of each gross factor, the attainment of the second meditative absorption and so on beyond the first meditative absorption occurs"?

Furthermore, through the subsiding of applied and sustained thought there is this confidence, not from the murkiness of mental defilements. And through the subsiding of applied and sustained thought there is unification of mind, not through the abandoning of mental hindrances as in access absorption, nor through the manifestation of factors as in the first meditative absorption - thus this statement illuminates the cause of confidence and unification of mind. Likewise, through the subsiding of applied and sustained thought this is without applied thought and without sustained thought, not through mere absence as in the third and fourth meditative absorptions or as in eye-consciousness and so on - thus it illuminates the cause of the state of being without applied and sustained thought, and does not merely illuminate the absence of applied and sustained thought. But this statement "without applied thought and without sustained thought" merely illuminates the absence of applied and sustained thought. Therefore, even though the former was stated, it must indeed be stated again.

"Born of concentration" means born from the concentration of the first meditative absorption or from the associated concentration - this is the meaning. Therein, although the first too was born from associated concentration, yet this very concentration deserves to be called "concentration," because of being exceedingly unshakeable and very clear through the absence of the agitation of applied and sustained thought. Therefore, for the purpose of praising this, only this was said as "born of concentration." "Rapture and happiness" - this is the same as the method already stated.

"Second" means second in the order of counting. It is also second because this arose as the second.

"With the fading away of rapture" means dispassion is either disgust for or transcendence of rapture of the aforementioned kind. But the word "and" between the two has the purpose of combining; it combines either the subsiding or the subsiding of applied and sustained thought. Therein, when it combines the subsiding itself, then the explanation should be understood thus: through dispassion for rapture, and what is more, through subsiding as well. And in this explanation, dispassion has the meaning of disgust; therefore this meaning should be seen: through disgust for and transcendence of rapture. But when it combines the subsiding of applied and sustained thought, then the explanation should be understood thus: through dispassion for rapture, and what is more, through the subsiding of applied and sustained thought as well. And in this explanation, dispassion has the meaning of transcendence; therefore this meaning should be seen: through the transcendence of rapture and through the subsiding of applied and sustained thought.

Certainly these applied and sustained thought are appeased in the second meditative absorption itself, but this was stated for the purpose of illustrating the path of this meditative absorption and for the purpose of speaking praise. For when it is said "with the subsiding of applied and sustained thought," this becomes evident: "Surely the appeasement of applied and sustained thought is the path of this meditative absorption." And just as in the third noble path, even though identity view and so on have not been abandoned, when the abandoning is spoken of thus "with the abandoning of the five lower mental fetters," this speaking of abandoning becomes the speaking of praise, generating enthusiasm in those who are zealous for the achievement of that; just so here, the appeasement of applied and sustained thought being spoken of, even though they have not been appeased, becomes the speaking of praise; therefore this meaning was stated as "with the transcendence of rapture and with the appeasement of applied and sustained thought."

"He dwells equanimous" - here, equanimity means he looks on closely; he sees evenly; the meaning is he sees having become impartial. Because of being endowed with that which is clear, extensive, and having reached strength, one who possesses the third meditative absorption is called "equanimous."

Equanimity, however, is tenfold - six-factored equanimity, divine-abiding equanimity, enlightenment-factor equanimity, energy equanimity, equanimity towards activities, feeling equanimity, insight equanimity, equanimity of neutrality, meditative-absorption equanimity, and purity equanimity.

Therein, whatever equanimity has come thus: "Here, monks, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware" - the equanimity that is of the nature of not abandoning the pure natural state in the range of the six desirable and undesirable objects at the six doors of one who has eliminated the mental corruptions - this is called six-factored equanimity.

But whatever equanimity has come thus: "He dwells having pervaded one direction with a mind accompanied by equanimity" - the equanimity that is of the nature of a neutral attitude towards beings - this is called divine-abiding equanimity.

But whatever equanimity has come thus: "He develops the enlightenment factor of equanimity based upon seclusion" - the equanimity that is of the nature of a neutral attitude towards conascent mental states - this is called enlightenment-factor equanimity.

But whatever equanimity has come thus: "From time to time he attends to the sign of equanimity" - the equanimity reckoned as energy that is neither too tense nor too lax - this is called energy equanimity.

But whatever: "How many kinds of equanimity towards activities arise by means of serenity? How many kinds of equanimity towards activities arise by means of insight? Eight kinds of equanimity towards activities arise by means of serenity, ten kinds of equanimity towards activities arise by means of insight" - the equanimity that has come thus, which is of a neutral nature in the reflection upon, remaining in, and non-grasping of mental hindrances and so on - this is called equanimity towards activities.

But whatever equanimity has come thus: "At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity" - the equanimity reckoned as neither-unpleasant-nor-pleasant - this is called feeling equanimity.

But whatever equanimity has come thus: "Whatever there is, what has come to be, that he abandons, he obtains equanimity" - the equanimity that is of a neutral nature in discrimination - this is called insight equanimity.

But whatever equanimity has come in the "whatever" sections beginning with desire and so on, which is of the nature of evenly conveying conascent states - this is called equanimity of neutrality.

But whatever equanimity has come thus: "He dwells equanimous" - the equanimity that does not generate partiality even towards the highest happiness therein - this is called meditative-absorption equanimity.

But whatever equanimity has come thus: "Purity of mindfulness due to equanimity, the fourth meditative absorption" - the equanimity that is purified from all opposing factors, and that is of the nature of non-activity even in the appeasement of opposing factors - this is called purity equanimity.

Therein, six-factored equanimity, divine-abiding equanimity, enlightenment-factor equanimity, equanimity of neutrality, meditative-absorption equanimity, and purity equanimity are one in meaning; they are just equanimity of neutrality. But this distinction of it is due to the various distinctions of conditions. Just as there is a distinction for even one and the same being by way of boy, youth, elder, general, king, and so on; therefore, among those, wherever there is six-factored equanimity, there are not enlightenment-factor equanimity and so on. Or wherever there is enlightenment-factor equanimity, there are not six-factored equanimity and so on - this should be understood.

And just as there is unity in meaning of those, so too of equanimity towards activities and insight equanimity. For this is indeed wisdom, divided in two by way of function. Just as for a man searching for a snake that has entered his house in the evening, having taken a goat-foot stick, having seen it lying in the chaff store-room, looking at it thinking "Is it a snake or not?" having seen the three auspicious marks, for one free from doubt, in the discrimination "snake or not snake," neutrality arises; just so, whatever neutrality arises for one who has begun insight practice, when the three characteristics have been seen through insight knowledge, in the discrimination of the impermanent nature and so on of activities - this is insight equanimity. But just as for that man, having firmly seized the snake with the goat-foot stick, thinking "How might I release this snake without harming it and without being bitten by it?" for one seeking only the manner of releasing, there is neutrality in the grasping; just so, whatever neutrality in the grasping of activities for one who, because of having seen the three characteristics, sees the three existences as if ablaze - this is equanimity towards activities. Thus, when insight equanimity is accomplished, equanimity towards activities too is accomplished as well. But by this, it is divided in two by the function reckoned as neutrality in discrimination and grasping. But energy equanimity and feeling equanimity are different in meaning both from each other and from the rest. And here it is said -

Thus, among these kinds of equanimity, meditative absorption equanimity is what is intended here. It has the characteristic of neutrality, the function of non-reflective attention, the manifestation of non-activity, and the proximate cause of the fading away of rapture. Here one asks - "Is not this, in meaning, just neutrality equanimity, and does it not exist also in the first and second meditative absorptions? Therefore there too, 'he dwells equanimous' - thus this should have been stated; why was it not stated?" Because its function was not manifest. For its function there was not manifest, because of being overpowered by applied thought and so on. But here, because of not being overpowered by applied thought, sustained thought, and rapture, it has become as if with raised head, with manifest function; therefore it was stated.

"Mindful and fully aware" - here "he remembers" - thus "mindful." "He fully comprehends" - thus "fully aware." Thus, by way of the person, mindfulness and full awareness are stated. Therein, mindfulness has the characteristic of remembering, the function of non-forgetting, and the manifestation of safeguarding. Full awareness has the characteristic of non-confusion, the function of judging, and the manifestation of thorough investigation.

Therein, although this mindfulness and full awareness exists in the previous meditative absorptions too - for one who is unmindful and not fully aware, even access alone does not succeed, how much less absorption. But because of the grossness of those meditative absorptions, the course of a person's consciousness is easy, as on level ground; the function of mindfulness and full awareness there is not manifest. But because of the subtlety of this meditative absorption through the abandoning of gross factors, the course of a person's consciousness should be taken up only as encompassed by the function of mindfulness and full awareness, as on a razor's edge - thus it was stated only here. And what is more - Just as a calf that follows the cow, when removed from the cow and not guarded, goes right back to the cow, so too this happiness of the third meditative absorption, even though removed from rapture, if not guarded by the safeguarding of mindfulness and full awareness, would go right back to rapture, would become associated with rapture alone; and beings become attached even to happiness. And this is exceedingly sweet happiness, and beyond that there is no happiness. But through the power of mindfulness and full awareness, there is non-attachment to happiness here, and not otherwise - it should be understood that this particular meaning too was stated only here in order to show it.

Now, regarding "and experiences happiness with the body" - here, although for one endowed with the third meditative absorption there is no reflective attention to the experiencing of happiness, even this being so, because his happiness is associated with the mental body. Or that happiness associated with the mental body - because by the matter originated from that, by exceedingly sublime matter, his material body is pervaded, and because of its being pervaded, even one who has emerged from the meditative absorption would experience happiness - therefore, showing this meaning, he said "and experiences happiness with the body."

Now, regarding "that which the noble ones declare: 'one who is equanimous and mindful, one who dwells in happiness'" - here, on account of which meditative absorption, for the reason of which meditative absorption, the noble ones such as the Buddha and others tell, teach, make known, establish, open up, analyse, make clear, and explain that person endowed with the third meditative absorption - the intention is that they praise him. How? "One who is equanimous and mindful, one who dwells in happiness." He enters and dwells in that third meditative absorption - thus the explanation here should be understood.

But why do they praise him thus? Because he is worthy of praise. For this one, because he is equanimous in the third meditative absorption, which has exceedingly sweet happiness and has reached the perfection of happiness, he is not dragged along there by attachment to happiness. And just as rapture does not arise, so he is mindful through the establishment of mindfulness. And because he experiences with the mental body happiness that is dear to the noble ones, frequented by noble persons alone, and undefiled, therefore he is worthy of praise. Thus, because he is worthy of praise, those noble ones, making known the virtues that are the cause of praise, praise him thus: "one who is equanimous and mindful, one who dwells in happiness" - thus it should be understood. "Third" means third in the order of counting; it is also third because this arose as the third.

"With the abandoning of pleasure and with the abandoning of pain" means with the abandoning of bodily pleasure and bodily pain. "Previously" means that indeed previously, not at the moment of the fourth meditative absorption. "With the passing away of joy and displeasure" means the passing away of these two as well - mental pleasure and mental pain - previously; it is said to mean simply "abandoning."

But when does their abandoning occur? At the access moment of the four meditative absorptions. For pleasure is abandoned at the very access moment of the fourth meditative absorption, and pain, displeasure, and happiness at the access moments of the first, second, and third meditative absorptions. Thus the abandoning of happiness, pain, pleasure, and displeasure, which were not stated here in the order of their abandoning, but were stated here too in the order of the synopsis of the faculties in the Analysis of the Faculties, should be understood.

But if these are abandoned at the very access moment of each respective meditative absorption, then why "Where does the arisen faculty of pain cease without remainder? Here, monks, a monk, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption; here the arisen faculty of pain ceases without remainder. Where does the arisen faculty of displeasure... the faculty of pleasantness... the pleasure faculty cease without remainder? Here, monks, a monk, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. Here the arisen pleasure faculty ceases without remainder" - thus cessation is stated as being in the meditative absorptions themselves? Because of surpassing cessation. For their surpassing cessation is in the first meditative absorption and so on, not mere cessation. But at the access moment there is mere cessation only, not surpassing cessation.

For thus, at the access to the first meditative absorption with varied adverting, even though the faculty of pain has ceased, there could be arising through the contact of gadflies, mosquitoes, and so on, or through the distress of an uncomfortable seat; but not within absorption itself. Or even though it has ceased at access, it is not well ceased because it has not been destroyed by the opposite. But within absorption, through the pervading of rapture, the whole body is suffused with happiness, and for one whose body is suffused with happiness, the faculty of pain is well ceased because it has been destroyed by the opposite. And regarding the faculty of displeasure that has been abandoned at the access to the second meditative absorption with varied adverting - since this arises even conditioned by applied and sustained thought when there is bodily weariness and mental distress, but does not arise at all in the absence of applied and sustained thought. But where it arises, there in the presence of applied and sustained thought. And since applied and sustained thought are not yet abandoned at the access to the second meditative absorption, there could be its arising there; but not in the second meditative absorption itself, because the conditions have been abandoned. Likewise, even though the faculty of pleasantness has been abandoned at the access to the third meditative absorption, there could be arising for one whose body is pervaded by sublime matter originating from rapture; but not in the third meditative absorption itself. For in the third meditative absorption, rapture, which is the condition for happiness, has completely ceased. Likewise, even though the pleasure faculty has been abandoned at the access to the fourth meditative absorption, there could be arising because of nearness, because absorption has not been attained, because of the absence of equanimity, and because it has not been properly transcended; but not in the fourth meditative absorption itself. Therefore indeed the phrase "without remainder" was included in each case in "here the arisen faculty of pain ceases without remainder."

Here one asks - "If these feelings have been abandoned at the access of each respective meditative absorption, why have they been brought together here?" For the purpose of easy comprehension. For the neither-unpleasant-nor-pleasant feeling stated here as "neither-unpleasant-nor-pleasant" is subtle and difficult to cognise, and cannot be grasped with ease. Therefore, just as a cowherd, for the purpose of easily catching a vicious bull that cannot be caught by approaching it in one way or another, gathers all the cows into one pen, and then, leading them out one by one, when the one that has come in succession arrives, he has it seized saying "This is the one, seize it!" - just so the Blessed One gathered all these together for the purpose of easy comprehension. For having thus gathered and shown these, it becomes possible to have this grasped: "That which is neither pleasant, nor painful, nor joyful, nor displeasurable - this is the neither-unpleasant-nor-pleasant feeling."

Furthermore, it should be understood that these were stated also for the purpose of showing the conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind. For the abandoning of suffering and so on are conditions for that. As he said - "There are, friends, four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind. Here, friend, a monk, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. These, friends, are the four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind." Just as elsewhere even identity view and so on, already abandoned, were stated as "abandoned therein" for the purpose of praising the third path, so too it should be understood that these were stated here also for the purpose of praising this meditative absorption. Or it should be understood that these were stated here to show the extreme remoteness of lust and hate through the destruction of their conditions. For among these, happiness is a condition for pleasure, pleasure for lust, suffering for displeasure, displeasure for hate. And through the destruction of happiness and so on, lust and hate together with their conditions are destroyed, thus they become extremely remote.

"Neither-unpleasant-nor-pleasant" means not unpleasant through the absence of suffering, not pleasant through the absence of happiness. By this, herein it explains the third feeling that is the opposite of happiness and suffering, not merely the absence of suffering and happiness. The third feeling is called neither-unpleasant-nor-pleasant, and is also called equanimity. It should be understood as having the characteristic of experiencing what is contrary to the desirable and undesirable, the function of neutrality, the manifestation of an obscure object, and the proximate cause of the cessation of happiness.

"Purity of mindfulness due to equanimity" means purity of mindfulness produced by equanimity. For in this meditative absorption mindfulness is well purified, and that purity of that mindfulness is brought about by equanimity, not by anything else. Therefore this is called "purity of mindfulness due to equanimity." And the equanimity by which mindfulness here becomes pure should be understood as, in meaning, neutrality of mind. And here not only mindfulness alone is purified by that, but also all associated mental states; however, the teaching was stated under the heading of mindfulness.

Therein, although this equanimity is found even below in the three meditative absorptions, just as the crescent moon, though existing during the day, is impure and not bright because of being overpowered by the radiance of the sun during the day, and because of not obtaining its congenial night due to its gentle nature and its being a helper to oneself, so too this crescent moon of neutrality-equanimity, though existing in the divisions beginning with the first meditative absorption, is impure because of being overpowered by the power of opposing mental states beginning with applied thought, and because of not obtaining its congenial night of neutral feeling. And when that is impure, just as the radiance of the impure crescent moon during the day, even the co-arisen mindfulness and so on are likewise impure. Therefore in none of those was "purity of mindfulness due to equanimity" stated. But here, because of the absence of being overpowered by the power of opposing mental states beginning with applied thought, and because of obtaining its congenial night of neutral feeling, this crescent moon of neutrality-equanimity is exceedingly pure; because of its purity, just as the radiance of a pure crescent moon, even the co-arisen mindfulness and so on are pure and bright. Therefore it should be understood that only this was stated as "purity of mindfulness due to equanimity." "Fourth" means fourth in the order of counting. It is also fourth because this arose as the fourth.

"He is wise" means he is wise because wisdom exists in him. "That discerns rise and fall" means that which discerns both rise and fall. "Endowed with" means complete. "Noble" means faultless. "Penetrative" means belonging to the side of penetration. "Leading to the destruction of suffering" means leading to Nibbāna. In "He understands 'this is suffering'" and so on, "this much is suffering, there is no more beyond this" - he understands as it really is and penetrates the entire truth of suffering through the penetration of its own characteristic. And the craving that produces that suffering, as "this is the origin of suffering." That state having reached which both of those cease, that non-continuance of them, Nibbāna, as "this is the cessation of suffering." And the noble path that leads to that, as "this is the practice leading to the cessation of suffering" - he understands as it really is and penetrates through the penetration of its own characteristic. Thus the meaning should be understood.

Having thus shown the truths in their own nature, now showing them by way of exposition through mental defilements, he said beginning with "these are the mental corruptions." These should be understood by the very method already stated. Having thus shown the three trainings, now in order to show the order of their fulfilment, he said beginning with "these three trainings - one should train by attending to them." Its meaning is - One should train by attending to each one in order to fulfil it; even having attended, one should train by knowing "this is such and such a training"; having known, one should train by seeing again and again; having seen, one should train by reviewing what has been seen; having reviewed, one should train by making the mind unshakeable right there and establishing it; one should train by performing their respective functions through faith, energy, mindfulness, concentration, and wisdom associated with each respective training; even at the time of directly knowing what should be directly known, performing each respective function, one should train in the three trainings; one should practise higher morality, one should rightly practise higher consciousness, having accepted higher wisdom one should proceed.

"Here" is the root term. By the ten terms beginning with "in this view," the Dispensation of the Omniscient Buddha, reckoned as the threefold training, alone is spoken of. For since it was seen by the Buddha, the Blessed One, it is called "view." By way of that very one's acquiescence, it is called acceptance; by way of approval, preference; by way of grasping, undertaking; in the meaning of intrinsic nature, the Teaching; in the meaning of what should be trained in, discipline; by both of those, the Teaching and discipline; by way of being proclaimed, the Scriptures; in the meaning of the supreme conduct, the holy life; by way of giving instruction, the Teacher's instruction - thus it is called. Therefore, in "in this view" and so on, it means in this view of the Buddha, in this acceptance of the Buddha, in this preference of the Buddha, in this undertaking of the Buddha, in this Teaching of the Buddha, in this discipline of the Buddha.

When thus stated, the meaning should be understood as: in this Teaching and discipline of the Buddha, in this Scriptures of the Buddha, in this holy life of the Buddha, in this Dispensation of the Buddha.

Moreover, this entire Dispensation, reckoned as the threefold training, is view because it was seen by the Blessed One, because it is a condition for right view, and because it is preceded by right view. It is acceptance by way of the Blessed One's acquiescence. It is preference by way of approval. It is undertaking by way of grasping. It is the Teaching because it sustains its practitioner, making him not fall into the realms of misery. That itself removes the side of defilement - thus it is discipline. It is the Teaching and that is the discipline - thus it is the Teaching and discipline. Or, this is the removal of unwholesome mental states by wholesome mental states - thus it is the Teaching and discipline. For that very reason it was said -

Or, discipline by the Teaching, not by the stick and so on - thus it is the Teaching and discipline. And this too was said -

Likewise -

Or, discipline for the sake of the Teaching - thus the Teaching and discipline. This discipline is for the purpose of blameless qualities, not for the purpose of existence, enjoyment, and material gain. Therefore the Blessed One said: "This holy life, monks, is not lived for the purpose of deceiving people" - in detail. The Elder Puṇṇa too said: "For the purpose of final nibbāna without clinging, friend, is the holy life lived under the Blessed One." Or, it leads to the distinguished - thus discipline. Discipline from the Teaching - thus the Teaching and discipline. For this leads to the distinguished Nibbāna, away from the phenomena of the round of rebirths or from the phenomena beginning with sorrow. Or, the discipline of the Teaching, not of the founders of other sects - thus the Teaching and discipline. For the Blessed One has become the Teaching itself; it is his very own discipline.

Or, because phenomena alone are to be directly known, to be fully understood, to be abandoned, to be developed, and to be realized, therefore this is discipline regarding phenomena, not regarding beings, not regarding souls - thus the Teaching and discipline. Because it is the foremost utterance among the utterances of others, with meaning and phrasing and so on, it is the teaching (pavacana); the teaching itself is the Scriptures (pāvacana). It is the holy life because of being the distinguished conduct among all conducts. The instruction of the Blessed One who has become the Teacher of gods and humans - thus the Teacher's instruction. Or, the instruction that has become the Teacher - thus also the Teacher's instruction. "He will be your Teacher after my passing - indeed the Teaching and discipline itself is the Teacher" - thus it has been said; thus the meaning of these terms should be known.

But because a monk who produces meditative absorptions of all kinds is seen only in this very Dispensation, and not elsewhere, therefore in each case the restriction "of this" and "in this" should be known as having been made.

The phenomena associated with it live by means of it - thus life. It exercises the function of lordship in the characteristic of maintenance - thus faculty. Life itself is the faculty - thus the life faculty. That has authority over the continuity of occurrence. The life faculty has the characteristic of maintenance of phenomena inseparable from itself by way of characteristic and so on; its function is causing them to occur; its manifestation is the establishing of those very phenomena; its proximate cause is the phenomena that are to be sustained. Even though there is the arrangement beginning with the characteristic of maintenance, it maintains those phenomena only at the moment of their existence, just as water maintains blue lotuses and so on. It also protects phenomena arisen through their respective conditions, like a nurse protects a child, and it proceeds only through connection with the phenomena set in motion by itself, like a helmsman with a boat. It does not cause occurrence beyond the moment of dissolution, because of the absence of both itself and those that should be made to occur. It does not establish at the moment of dissolution, because of itself being broken, like the wick-oil being consumed and the flame of a lamp; yet it is not devoid of the power of maintenance, occurrence, and establishing, because at the aforesaid moment it accomplishes each respective function - thus it should be seen. "Because of the limited duration or" means because of the weakness and brevity of the moment of presence. "Short" means slight, inferior. "Because of the limited substance or" means because of the scarcity and weakness of the functions and achievements that serve as conditions for it.

To show those two reasons by way of classification, he said beginning with "How is life short because of the limited duration?" Therein, the passage beginning with "In a past mind-moment one lived" and so on should be understood as spoken with reference to immaterial life, since in the occurrence in five-aggregate constituent existence, at the time of the cessation of consciousness, even though all material and immaterial phenomena are not ceasing, the immaterial has its establishment from the material; or with reference to the death consciousness in five-aggregate constituent existence, since all material and immaterial phenomena cease together with the death consciousness; or with reference to four-aggregate constituent existence, due to the absence of matter in four-aggregate constituent existence. "In a past mind-moment" means at the time endowed with the dissolution moment of past consciousness, it is possible to say of the person endowed with that "one lived." "One does not live" means it is not possible to say "one lives" either. "One will not live" means it is not possible to say "one will live" either. "In a future mind-moment one will live" means at the time endowed with the non-arising moment of future consciousness, it is possible to say "one will live." "One does not live" means it is not possible to say "one lives." "One did not live" means it is not possible to say "one lived" either. "In a present mind-moment" means at the time endowed with the present mind-moment. "One lives" means it is possible to say "one lives now." "One did not live" means it is not possible to say "one lived." "One will not live" means it is not possible to say "one will live" either.

"Life and individuality, and pleasure and pain" - this verse should be understood as spoken with reference to five-aggregate constituent existence only, because painful feeling, which is obtainable only without excluding five-aggregate constituent existence, is taken. How? "Life" means the aggregate of mental activities, with life as the heading. "Individuality" means the aggregate of matter. Because it was said "But equanimity, being peaceful, is spoken of as happiness only," having included equanimity feeling within, "and pleasure and pain" means the aggregate of feeling; "consciousness" means the aggregate of consciousness is stated. It should be understood that by the very fact that these four aggregates have been spoken of, the aggregate of perception too is spoken of by way of the characteristic of aggregates, through the state of having a single characteristic, by way of the mode of characteristic. Thus, when the five aggregates have been stated, having set aside immaterial phenomena, through the non-occurrence of matter originated by kamma and so on, "associated with a single consciousness" means the predominance of the immaterial has been spoken of. How? In the case of non-percipient beings, even matter proceeds without releasing the power of kamma accumulated here; for those attained to cessation, even matter proceeds without releasing the power of the attainment first attained. Thus, it should be understood that even in the place where it itself does not occur, having made the occurrence of matter as its own possession, for the immaterial phenomenon whose intrinsic nature is occurrence, through being the predominant cause of the occurrence of matter in the place of its own occurrence, "associated with a single consciousness" means the predominance of consciousness has been spoken of.

Thus, in the occurrence in five-aggregate constituent existence, through the cessation of consciousness which is the predominant factor for the occurrence of matter, while matter still remains, there is what is called cessation of those that are occurring - thus it was said "the moment passes quickly" with reference to immaterial phenomena only. Or it should be understood as spoken with reference to the death consciousness in five-aggregate constituent existence. When thus being spoken of, "and pleasure and pain" means bodily and mental pleasant feeling and bodily and mental unpleasant feeling, though not existing at the moment of the death consciousness, are spoken of as ceasing together with the death consciousness by way of a single continuity. It should also be understood as spoken with reference to four-aggregate constituent existence. How? In another context, "individuality" means because the aggregate of perception has been stated as individuality, "individuality" means only the aggregate of perception is taken. In the Brahma world, although bodily pleasure, bodily pain, and displeasure do not exist, it should be understood that "and pleasure and pain" means the aggregate of feeling is taken as obtainable by the generality of feeling. The remainder is exactly the same as what was said. And in these three alternatives, "entirely" means permanent, pleasant, beautiful, and self do not exist; entirely unmixed with those. "The moment passes quickly" means according to the method stated, through lasting only a single mind-moment, the moment of life and so on passes quickly, being light and extremely slight.

Showing the non-occurrence of two consciousnesses together, he spoke the verse "eighty-four thousand." "Eighty-four thousand cosmic cycles, those gods remain" means those companies of gods, having taken a life span of eighty-four thousand cosmic cycles, remain in the plane of neither-perception-nor-non-perception. "Ye narā" is also a reading. "Yet even they do not live, combined with two consciousnesses" means those gods too, combined with two consciousnesses, having become together, do not indeed live with a paired consciousness; they live with each single consciousness - this is the meaning.

Now, showing the time of death, he spoke the verse "those that have ceased." Therein, "those that have ceased" means those aggregates that have ceased, that have passed away. "For one dying" means for one who has died. "Or for one remaining" means or for one who is lasting. "All aggregates alike" means whether aggregates that have ceased after the passing away, or aggregates that have ceased during occurrence, all aggregates are alike in the sense of being unable to be joined together again. "Gone, incapable of reconnection" means they are called "gone, incapable of reconnection" because of the impossibility of the ceased aggregates coming back again and being reconnected.

Now, in order to show that there is no diversity among the ceased aggregates in the three times, he spoke the verse "immediately." Therein, "and those broken immediately, and those broken in the future" means those aggregates that, having become immediately past, were broken and ceased, and those future aggregates that will be broken. "In between those" means of the present aggregates that have ceased in between those. "There is no difference in characteristic" means the state of being uneven is unevenness; that unevenness does not exist; there is no diversity among them - this is the meaning. "That which is characterised" is a characteristic; in that characteristic.

Now, speaking of the unmixed nature of the future aggregates with the present aggregates, he spoke the verse "not born with the unborn." "Not born with the unborn" means not born, not arisen, with the unborn, the unmanifested, future aggregate. By this he spoke of the unmixed nature of the future aggregate with the present aggregate. "One lives with the present" means one lives with the momentarily present, existing aggregate. By this it is stated that one does not live with two consciousnesses at one moment. "Dead with the breaking of consciousness" means dead through the dissolution of consciousness, by the state of not living with two consciousnesses at one moment. "Uparito cittabhaṅgā" is also a reading; that is straightforward indeed. "A concept in the ultimate sense" means according to the statement "The form of mortals decays, name and clan do not decay," it is merely a concept, not having the nature of decay; the supreme duration of this is "in the ultimate sense"; the meaning is "having the nature of intrinsic duration." For "Datta has died, a friend has died" - merely the concept indeed remains. Or alternatively, "in the ultimate sense" means "having ultimate purpose." "The supreme purpose of this" - thus "having ultimate purpose." "Unlike unborn space" - unlike speaking of a concept dependent on a non-existent phenomenon, "dead" as a concept is not spoken dependent on a non-existent phenomenon; it is spoken dependent on the phenomenon reckoned as the dissolution of the life faculty.

"Gone without deposit, broken" means those aggregates that are broken do not go to a deposit, a store, an accumulation - thus "gone without deposit." "There is no heap in the future" means even in the future there is no state of being a heap, no state of being a mass, for them. "Those that have arisen just remain" means having arisen by way of the present, at the moment of duration they remain being merely of the nature of fall. Like what? "Like a mustard seed on a needle-point" means like a mustard seed on the tip of a needle.

Now, showing the visible nature of the aggregates, he spoke the verse "of those that have arisen." Therein, "of arisen phenomena" means of the present aggregates. "Their dissolution is placed before them" means their breaking up is placed in front of them. "Subject to disintegration" means having the nature of perishing. "Not associated with the old" means not mixed with, not in contact with aggregates that arose before.

Now, showing the invisible nature of the aggregates, he spoke the verse "from invisibility they come." Therein, "from invisibility they come" means they come, they arise, while being invisible. "After dissolution they go to invisibility" means after breaking up, beyond dissolution, they go to the state of invisibility. "Like the arising of lightning in space" means like the emanation of a lightning flash in the open sky. "They arise and pass away" means from the past onwards they arise and break apart and perish - this is the meaning. As in such passages as "the moon rises, waxes and wanes."

Having thus shown the limitedness of duration, now showing the limitedness of substance, he said beginning with "how is life short due to the limitedness of its substance?" Therein, "life bound to the in-breath" means the life faculty bound to the nasal wind entering internally. "Out-breath" means the nasal wind going out externally. "In-breath and out-breath" means both of those. "Bound to the primary elements" means life bound to the primary elements of earth, water, fire, and air, which have four origins. "Bound to edible food" means bound to edible food consisting of what is eaten, drunk, and so on. "Bound to heat" means bound to the kamma-born fire element. "Bound to consciousness" means bound to the life-continuum consciousness. With reference to which it was said: "When vitality, heat, and consciousness leave this body."

Now, showing the reason for their weakness, he said beginning with "the root of these is weak." Therein, "the root too" means even that which is the root in the sense of being a support. For the material body is the root of the in-breath and out-breath. For the primary elements and so on, ignorance, action, craving, and nutriment are the root. "Of these" means of those of the aforementioned kind, the in-breath and so on, stated by way of being the cause for the occurrence of the life faculty. For when even one of these is absent, the life faculty does not persist. "Weak" means of little strength. "The prior causes too" means even ignorance, activities, craving, clinging, and becoming, which are reckoned as causes, being the roots of this round of results in past births. "Whatever conditions of these are weak, they too are weak" means whatever common conditions such as object and so on. "Productive" means craving for existence, which, having become predominant, is productive. "The co-existent ground" means even the co-existent material and immaterial phenomena. "The associations too" means even the immaterial phenomena conjoined together. "The co-arisen too" means even those arisen together in a single consciousness. "Whatever is the connecting factor" means that which is appointed to connect by way of death and rebirth-linking is the connecting factor - craving, which is the root of the round of rebirths. For this was said: "A person with craving as companion." "Constantly weak" means weak without interruption. "Unsettled" means not settled, not standing firm having descended. "These bring each other to ruin" means these cause each other to fall and to be consumed. "Of each other" means one of another, each one of each one - this is the meaning. "Hi" is an indeclinable particle in the sense of cause. "There is no protector" means there is no guardian, no protector. "And these do not establish one another" means they are unable to establish one another. "Even the producer, he is not found" means even the phenomenon that produces these, that does not exist now.

"And no one is diminished by anyone" means not even one declines by the power of anyone. "And these gandhabbas are in every way" means indeed all these aggregates are fit to reach dissolution in every way. "These are produced by the former" means these present ones are produced by prior root conditions. "And those who were productive" means those present ones that are productive are prior root conditions. "They died before" means those conditions of the aforesaid kind, without reaching the present, attained death first. "Both the former and the latter" means the former prior root conditions and the latter arisen from conditions in the present. "Never once saw each other" means they were never previously seen by each other at any time. The syllable "ma" is stated by way of word-junction.

"Of the gods ruled by the four great kings" means the four great kings reckoned as Dhataraṭṭha, Virūḷhaka, Virūpakkha, and Kuvera are lords of these - thus "ruled by the four great kings." They sport and play with forms and so on - thus they are gods. They dwell in the middle region of Mount Sineru. Among them there are some dwelling on mountains and some dwelling in the sky. Their succession extends to the encircling world-mountain. The gods corrupted by play, the gods corrupted by mind, the cold rain cloud gods, the hot rain cloud gods, the moon young god, and the sun young god - all these too are situated in the realm of the gods ruled by the four great kings. That is the life of those gods ruled by the four great kings. "Compared to" means dependent on. "Limited" is the negation of growth. "Brief" means of short duration; the negation of a long period. "Momentary" means of short duration; the negation of an interval of time. "Light" means slight; the negation of sluggishness. "Fleeting" is the negation of swiftness and strength. "Not lasting long" means not enduring the long course by way of time. "Not of long duration" means it does not last for a long time by way of days - thus "not of long duration"; the negation of days.

"Of the Thirty-three" means thirty-three persons were reborn there - thus "the Thirty-three." Furthermore, it has also been said that "Tāvatiṃsa" is simply the name of those gods. They too include some dwelling on mountains and some dwelling in the sky; their succession extends to the encircling world-mountain. Likewise for the Yāma gods and so on. For even in a single heavenly world there is no case where the succession of gods has not reached the encircling world-mountain. Those who have gone, proceeded, and arrived at divine happiness - thus "Yāma." Those who are satisfied and delighted - thus "Tusita." Beyond the objects ordinarily prepared, at the time when they desire to create in excess, having created enjoyments according to their preference, they delight - thus "those who delight in creation." Having known the disposition of the mind, they exercise mastery over enjoyments created by others - thus "those who control what is created by others." Those engaged in the endeavour of the Brahmā company in the Brahmā realm - thus "those of Brahmā's company." All the five-aggregate Brahmās are included.

"Ought to go" means a gandhabba (a being ready for conception in a new existence). "Future state" means the world beyond. "One who, monks, lives long, lives a hundred years" means one who remains for a long time remains for merely a hundred years. "A little more" means one remaining beyond a hundred years, one remaining for two hundred years - there is no such thing. "Should scorn it" means one should make that life despised, should think of it as inferior. Some also read "hīḷeyyāna." "Pass by" means they pass beyond. "Days and nights" means the divisions of night and day. "Ceases" means the life faculty ceases, reaches non-existence. "The life span of mortals is exhausted" means the life principle of beings goes to elimination. "Like water in small streams" means just as water in a small stream whose water is cut off, so the life span of mortals is exhausted. For in the ultimate sense, the life-moment of beings is extremely slight, being merely the duration of a single mind-moment. 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.

"Wise" means the wise thus. Again, "wise" means the wise ones. "Possessing steadfastness" means steadfastness belongs to him, thus possessing steadfastness. "Accomplished in steadfastness" means possessed of wisdom. "Having made evil despised" means those whose evil is reproached. To show that very same exposition, he said beginning with "dhī is called wisdom." Therein, "one understands" is wisdom. What does one understand? The noble truths, by the method beginning with "This is suffering." In the commentary, however, it is said: "Wisdom is by way of making known." What does it make known? It makes known "impermanent, suffering, non-self." That itself, because of overcoming ignorance, is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of seeing, it is also a faculty; wisdom itself is a faculty - the wisdom faculty. And this has the characteristic of illuminating and the characteristic of understanding; just as indeed in a house with four walls, when a lamp is lit in the night-time, darkness ceases and light appears, just so wisdom has the characteristic of illuminating. There is no light equal to the light of wisdom. For one who is wise, seated in a single cross-legged posture, the ten-thousand world-system becomes a single light. Therefore the Elder said -

"Just as, great king, a man might bring an oil lamp into a dark house; the lamp having entered destroys the darkness, generates light, shows illumination, and makes forms obvious; just so indeed, great king, wisdom when arising destroys the darkness of ignorance, generates the light of true knowledge, shows the light of knowledge, and makes the noble truths obvious. Thus indeed, great king, illuminating is the characteristic of wisdom."

But just as a skilled physician knows what is suitable and unsuitable food and so on for the sick, so wisdom when arising understands mental states that are wholesome and unwholesome, to be cultivated and not to be cultivated, inferior and superior, dark and bright, with counterpart and without counterpart. And this too was said by the General of the Teaching: "'He understands, he understands', friend, therefore one is said to be wise. And what does one understand? 'This is suffering' - one understands" - this should be expanded. Thus its characteristic of understanding should be known.

Another method - wisdom has the characteristic of penetrating according to the intrinsic nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer. Its function is illuminating the domain, like a lamp. Its manifestation is absence of confusion, like a good guide gone to a forest.

"Wise regarding the aggregates" means those who exercise knowledge regarding the five aggregates are wise regarding the aggregates. Those who exercise knowledge regarding the eighteen elements are wise regarding the elements. The meaning should be understood by this method in the remaining ones too. "Those wise ones said thus" means those wise ones thus spoke. "They speak" means they say "short, limited." "They declare" means they say "brief, momentary." "They explain" means they establish "light, fleeting." "They express" means they express in various ways "not lasting long, not of long duration."

11. Now, showing the arising of disaster for those who do not act thus, he spoke the verse "I see." Therein, "I see" means I look with the physical eye and so on. "In the world" means in the realm of misery and so on. "Trembling" means trembling here and there. "This generation" means this order of beings. "Gone to craving" means gone to craving, overpowered; the intention is "cast down." "In existences" means in sensual existence and so on. "Inferior men" means men of inferior activity. "Lament in the mouth of death" means when the final moment has arrived, they lament in the mouth of dying. "Not free from craving" means craving not gone. "Existence" means sensual existence and so on. "In existences" means in sensual existence and so on. Or alternatively, "in existence after existence" means in existence upon existence; it is said to mean "in repeated existences."

"I see" means "I see with the physical eye" - the physical eye is twofold - the eye with its constituents, and the sensitivity-eye. Therein, that lump of flesh established in the eye-socket, delimited below by the bone of the eye-socket, above by the eyebrow bone, on both sides by the corners of the eyes, externally by the eyelashes, bound by a sinew-thread emerging from the middle of the eye-socket to the brain, decorated with white and dark circles - this is called the eye with its constituents. But whatever sensitivity herein dependent, herein bound, derived from the four primary elements - this is called the sensitivity-eye. This is what is intended. That same, in the middle of the dark circle surrounded by the white circle of that eye with its constituents, in the sphere of sight at the place where the arising of bodily forms standing in front occurs, having pervaded the seven eye-membranes like oil poured on seven layers of cotton pervading the cotton layers, in measure merely the size of a louse's head, stands accomplishing the function of sense-base and door as is appropriate for eye-consciousness and so on.

"It tastes that" - thus it is the eye; with that physical eye I see. "With the divine eye" means with the divine eye of such a kind as "I saw, monks, with the divine eye, which is pure." "With the eye of wisdom" means with the eye of wisdom that has come thus: "the stainless, spotless eye of the Teaching arose." "With the Buddha-eye" means with the Buddha-eye that has come thus: "I saw, monks, surveying the world with the Buddha-eye." "With the all-seeing eye" means with the all-seeing eye that has come thus: "the all-seeing eye is called the knowledge of omniscience." "I see" means with the physical eye, what pertains to matter, as if an emblic myrobalan placed on the palm of the hand, with the physical eye. "I discern" means I perceive with the divine eye the passing away and rebirth. "I look at" means I look upon with the eye of wisdom the four truths. "I reflect upon" means I contemplate with the Buddha-eye the faculties with faith as the fifth. "I examine" means I look all around, I search with the all-seeing eye the five paths of those who need to be guided.

"Trembling with the trembling of craving" means moving with the agitation of craving. From here onwards, since the method has been stated ending with "trembling with suffering from disaster of wrong view" beginning with "trembling with the trembling of wrong view," it is clear in itself. "Trembling repeatedly" means trembling again and again. "Trembling in various ways" means moving in various ways. "Quaking" means shaking. "Greatly quaking" means shaking with intensity. "Violently quaking" means shaking again and again. Or the term is extended by means of a prefix.

"Followed by craving" means entered into by craving. "Spread by craving" means spread over by craving. "Near to craving" means submerged in craving. "Cast down by craving" means thrown by craving. Or the reading is "paripātita." "Overpowered" means crushed and overwhelmed by craving. "With mind seized" means mind taken after being exhausted. Or, gone to craving is like being carried away by a flood. Followed by craving is like having fallen and gone through the conditions of kammically acquired materiality. Spread by craving is like the surface of water covered by spread-out indigo plants covering the surface of the water. Near to craving is like being submerged in a cesspit. Cast down by craving is like having fallen from a treetop and fallen into hell. Overpowered by craving is like the bondage of kammically acquired materiality. With mind seized by craving is like the arisen insight of one who discerns kammically acquired materiality. Or, gone to craving through sensual desire. Followed by craving through sensual thirst. Spread by craving through the mental corruption of sensuality. Near to craving through the fever of sensual passion. Cast down by craving through sensual attachment. Overpowered by craving through the mental flood of sensuality. With mind seized by craving through clinging to sensual pleasures - thus some explain. "Sensual existence" means in the sensual-sphere of existence. "Fine-material existence" means in the fine-material-sphere of existence. "Immaterial existence" means in the immaterial-sphere of existence. Their diversity has been made known just below.

"In existence after existence": "existence after existence" - "existence" means the sensual element. "Non-existence" means the fine-material and immaterial element. Or alternatively, "existence" means the sensual element and fine-material sphere element. "Non-existence" means the immaterial element. In those existences after existences. "Kammic becoming" means in the kammic round of rebirths. "Rebirth" means in the resultant round of rebirths leading to rebirth. "Sensual existence" means in the sensual element. "Kammic becoming" means in the kammic round of rebirths. Therein, kammic becoming - it develops, thus it is becoming. "Rebirth in sensual existence" means in the becoming of rebirth in the sensual element, in the resultant round of rebirths. Resultant becoming comes to be, thus it is becoming. The same method applies in fine-material existence and so on too. And here, "in sensual existence, in fine-material existence, in immaterial existence" was said with reference to spatial becoming. In all three too, "in kammic becoming" was said with reference to kammic becoming; likewise "in rebirth" was said with reference to becoming of rebirth. "In repeated existence" means in arising again and again. "In destination" means in one of the five destinations. "In the production of individual existence" means in the production of individual existences. "Not free from craving" is the root term. "Craving not gone" means craving has not gone from these, due to the absence of momentary abandoning, like momentary concentration - thus craving not gone. "Craving not abandoned" means craving not relinquished due to the absence of abandoning by substitution of opposites. "Craving not vomited" means craving not vomited due to the absence of abandoning by suppression - thus craving not vomited. "Craving not released" means craving not released due to the absence of abandoning by absolute eradication. "Craving not eliminated" means craving not eliminated due to the absence of abandoning by subsidence. "Craving not relinquished" means craving not relinquished because of remaining without relinquishing the underlying tendency of defilement established in existence, due to the absence of abandoning by escape.

12. Now, because those whose craving has not gone thus tremble and lament, therefore instigating in the removal of craving, he spoke the verse "over what is cherished." Therein, "over what is cherished" means regarding the object taken possession of as "mine" through the selfish attachments of craving and wrong view. "See" - he said this addressing the listeners. "This too" means this danger too. The remainder is well-known.

"Two kinds of selfish attachment" means two kinds of attachment. "Whatever" is an indeclinable particle in the sense of delimiting restriction. "By what is reckoned as craving" means by the portion of craving; "term" and "reckoned" are one in meaning, as in such passages as "for the terms of obsession have perception as their source." "Made a boundary" means free from the fault of non-delimitation, made a limit, as in such passages as "let him authorise a boundary of a maximum of three yojanas." "Made a restriction" means free from the fault of verbal non-delimitation, made a delimitation, like a boundary tree. "Made an end" means made a delimitation. But a boundary tree is common to two; this, however, is "made an end" as if made like a palm-leaf fan belonging to one alone. "Possessed" means having released what belongs to others even after a period of time, taken in every way. "Cherished" means made an attachment, like a lodging entered for the rains retreat. "This is mine" means standing nearby. "That is mine" means standing far away. "This much" is a restriction of requisites, as in "even this much would not have occurred." "To this extent" is a restriction of an indeclinable particle also in the sense of delimitation, as in "to this extent indeed, Mahānāma." "Even the entire great earth" means even the whole great earth.

"One hundred and eight thoughts of craving" means the detailed extent of the course of one hundred and eight cravings. If asked, how does one hundred and eight come about? Craving for visible form, etc. "Craving for mental objects" - thus craving occurring in the impulsion process at the eye-door and so on has obtained its name from a similar object, just as in such cases as "merchant's son" or "brahmin's son" the name is obtained from the father. And here, craving having visible form as object - craving for visible form means craving for visible form. That, operating by way of sensual lust, relishing visible form, is sensual craving. Operating by way of lust accompanied by the eternalist view, relishing thus: "visible form is permanent, stable, eternal" - is craving for existence. Operating by way of lust accompanied by the annihilationist view, relishing thus: "visible form is annihilated, perishes, will be cut off" - is craving for non-existence. Thus it is threefold. And just as craving for visible form, so too craving for sound and so on - these are eighteen thoughts of craving. Those are eighteen regarding internal visible form and so on, and eighteen regarding external visible form and so on - making thirty-six; thus thirty-six relating to the past, thirty-six relating to the future, thirty-six relating to the present - making one hundred and eight. "With reference to the internal, 'I am' occurs, 'I am thus' occurs" - or by such methods, eighteen based on internal visible form and so on; "with reference to the external, by this 'I am' occurs, by this 'I am thus' occurs" - eighteen based on external visible form and so on - making thirty-six. Thus thirty-six relating to the past, thirty-six relating to the future, thirty-six relating to the present - in this way too there are one hundred and eight thoughts of craving.

"Identity view with twenty bases" means having made each of the five aggregates beginning with matter into bases occurring in four ways by the power of grasping according to the method beginning with "one regards matter as self," the view arisen in the body reckoned as the pentad of aggregates, in the sense of existing, is identity view. "Wrong view with ten bases" means wrong view proceeding by the method beginning with "there is not what is given, there is not what is sacrificed"; a view that is not exact, or a false view because of grasping having missed the mark, is wrong view; also a view contemptible to the wise because of bringing harm is wrong view. It should be seen as having the characteristic of unwise adherence, the function of adherence, the manifestation of wrong adherence, the proximate cause of unwillingness to see the noble ones and so on, and as the supreme fault. "Extreme-grasping view with ten bases" means a view proceeding by the method beginning with "the world is eternal, the world is non-eternal, the world is finite," having made each portion a support, thus occurring by the power of grasping - this is extreme-grasping view with ten bases. "Whatever such view" means whatever view of such a kind. "Wrong view" means gone among views. This seeing, because of being included within the sixty-two views, is wrong view; view itself is a thicket in the sense of being difficult to pass through - this is the thicket of views, like thickets of grass, thickets of forest, and thickets of mountains. In the sense of being dangerous and frightful, it is the wilderness of views, like the wilderness of thieves, the wilderness of wild beasts, the waterless wilderness, and the famine wilderness. In the sense of being pierced through by right view and in the sense of being contrary, it is the wriggling of views. For wrong seeing, when arising, pierces through right seeing and opposes it. Because of sometimes grasping eternalism and sometimes annihilationism, it is a deformed writhing of view - thus the writhing of views. For one gone to wrong views is unable to become established in one position. Sometimes he recollects eternalism, sometimes annihilationism. View itself in the sense of binding is a mental fetter - thus the mental fetter of wrong view. Like crocodiles and so on, it firmly grasps a person as its object - thus grasping. Because of establishing, it is support-grasping. For this grasps having established itself by the power of strong occurrence. One adheres by way of permanence and so on - thus adherence. Having transgressed the intrinsic nature of phenomena, one touches from outside by way of permanence and so on - thus adherence. A path contemptible because of bringing harm, or a path to the contemptible realms of misery - thus a wrong path. Because of being a path that is not exact, it is a wrong path. Just as even though grasped by one who has lost his bearings as "this is the path to such and such a village," it does not lead to that village; so too, even though grasped by one gone to wrong views as "the path to a fortunate destination," the view does not lead to a fortunate destination - because of being a path that is not exact, it is a wrong path. Because of having a wrong intrinsic nature, it is a wrong course. Because of wandering about right there, the foolish cross here - thus it is a belief; and it is both a belief and a plane of harm - thus the sphere of sectarian doctrines; or it is also the sphere of sectarian doctrines in the sense of being a plane as a place of origin and a dwelling place for sectarians. A grasping that has become a perversion, or a grasping through perversion - thus grasping through perversion. A grasping of what is not the intrinsic nature - thus grasping through reversal. A grasping by reversing through the power of proceeding by the method beginning with "permanent in what is impermanent" - thus grasping through distortion. A grasping without the right means is wrong grasping. In a subject matter that is not exact, in a subject matter that is not of its own intrinsic nature, the grasping of what is true, exact, and of intrinsic nature is the grasping "what is actual in what is not actual." "As far as" means however many. "The sixty-two wrong views" means the sixty-two wrong views that have come in the Brahmajāla.

"Fearing that it will be taken away, they tremble" means even those in whom fear has arisen that others will take it by force, having cut it off forcibly, they shake. "While it is being taken away" means according to the method stated, even while it is being taken by force. "When it has been taken away" means according to the method stated, even when it has been taken by force, having cut it off. "Fearing that it will change" means even fearing by way of alteration, becoming otherwise. "While it is changing" means even at the time of transformation. "When it has changed" means even when it has been transformed. "They tremble" means they shake. "They shake violently" means they shake in every way. "They struggle" means they tremble in various ways. "They quake" means having seen fear, they tremble. "They shudder" means due to trepidation, they tremble especially through fear. "They shudder violently" means they tremble in every way through the fear of horripilation. "Phandamāne" is an accusative plural. "With little water" means in scanty water. "In scanty water" means in disturbed water. "When the water is exhausted" means when the water is eliminated. "Or by herons" means by the remaining winged creatures not already mentioned. "Being attacked" means being harmed, being struck against. "Being picked up" means being taken out from the midst of the mud, or being swallowed. "Being devoured" means being eaten. They tremble because of crows. They shake violently because of hawks. They struggle because of herons. They quake at the time of being seized by the beak, by the power of death. They shudder at the time of being pierced. They shudder violently near death.

"Having seen" means having seen the fault. "Having weighed" means having weighed the virtue and fault. "Having determined" means having expanded the virtue and fault. "Having made clear" means having released and avoided what is subject to the destruction of its basis. "Having made manifest" means having brought to accomplishment, having made it distinctive. Or else, having freed from the fault of confusion, having seen by means of the classification of the subject matter. Having freed from the fault of non-delimitation, having weighed by means of establishing the measure. Having freed from the fault of the subject matter, having determined by means of making the classification. Having freed from the fault of delusion, having made clear by means of making the highest classification. Having freed from the fault of compactness, having made manifest by means of making the classification of nature. "Having abandoned" means having given up. "Having relinquished" means having let go. "Not cherishing" means not making attachment through craving and wrong view. "Not grasping" means not grasping that by wisdom in the preliminary stage of wrong view. "Not adhering to" means not making consideration by applied thought. "Not being attached to" means not entering by way of the view of entering upon the fixed course.

"Not making" means not doing by the influence of craving for possession. "Not generating" means not generating by the influence of craving leading to rebirth. "Not producing" means not producing with distinction. "Not bringing forth" means not bringing forth by the influence of craving for aspiration. "Not fully bringing forth" means not fully bringing forth in every way. Or these terms are extended by means of prefixes. Thus here, the gratification by the first verse.

13. Having shown the danger by the following four verses, now in order to show the escape together with its method and the benefit of escape; or having shown by all these the danger, degradation, and defilement of sensual pleasures, now in order to show the benefit of renunciation, he spoke the pair of verses beginning with "for both extremes." Therein, "for both extremes" means in the two, two divisions of contact, the origin of contact, and so on. "Having removed desire" means having removed desire and lust. "Having fully understood contact" means having fully understood contact beginning with eye-contact and so on, or by following contact, all the immaterial phenomena associated with it, and the material phenomena by way of their bases, doors, and objects - thus having fully understood the entire mentality-materiality with three full understandings. "Not greedy" means not greedy regarding all phenomena beginning with matter and so on. "Not doing what he himself would blame" means not doing what one censures oneself. "The wise one does not cling to what is seen and heard" means he, being of such a kind, the wise one endowed with energy, does not cling by even one of the two taints to phenomena that are seen and heard. Like space, untainted, he has attained absolute cleansing.

"Contact is one extreme" means contact is one division. It touches - thus contact (phassa). This has the characteristic of touching, the function of striking together, the manifestation of meeting, and the proximate cause of an object that has come into range. For this, although being an immaterial phenomenon, occurs in the manner of touching the object - thus it has the characteristic of touching. Although not clinging even in one part, just as matter strikes the eye, and just as sound strikes the ear, it strikes together consciousness and the object - thus its function is striking together; or because it has arisen from the striking together of sense-base and object, it should be understood as "having the function of striking together" by way of function in the sense of achievement as well. For this was said in the commentary -

And having said this, this discourse was brought forth -

Or just as in such passages as "having seen a form with the eye," eye-consciousness and so on are stated by the name of eye and so on, so too here they should be understood as stated by the name of eye and so on. Therefore, in such passages as "thus the eye should be seen," the meaning should be understood by this method as "thus eye-consciousness should be seen." This being so, because of the striking together of consciousness and object, even in this discourse, it is established as "having the function of striking together" by way of function in the sense of function alone. But because it is made known by way of its own cause, reckoned as the meeting of three, it has the manifestation of meeting. For this is made known here and there as "the meeting of the three is contact" - thus by way of the cause alone. And the meaning of this discourse passage is "by the meeting of the three, contact arises," not that the mere meeting itself is contact.

But because it has been thus made known, it manifests in that very same manner - thus it is said to have "the manifestation of conjunction." But in the sense of result, by way of manifestation, this is called having the manifestation of feeling. For it makes feeling manifest, the meaning is it produces it. And in producing, just as heat, although having an external condition of warmth, being dependent on the element reckoned as lac, causes softness in its own support, not in the external state of warmth reckoned as spent charcoal which is its own condition. Thus, although having other conditions reckoned as sense-base and object, because of being dependent on consciousness, this is a producer of feeling only in consciousness which is its own support, not in the sense-base or object which are its own conditions - this should be understood. But because it arises without obstacle in an object examined by the appropriate attentiveness and by the faculty, this is said to have "an object that has come into range as its proximate cause."

That from which contact arises and originates is called "the origin of contact." For this was said: "The six sense bases are the condition for contact." The dyad of the past is stated by way of time. The dyad of feeling, because it was said "But equanimity, being peaceful, is spoken of as happiness only," should be understood as stated by way of pleasure and pain, having made equanimity feeling as happiness only; the dyad of mentality-materiality by way of material and immaterial; the dyad of sense bases by way of the continuation of the round of rebirths; the dyad of identity by way of the five aggregates. Therein, "it makes happy" (sukhayati) - thus pleasant (sukhā). It feels - thus feeling (vedanā). It afflicts - thus unpleasant (dukkhā). Mentality has the characteristic of bending (namana). Materiality has the characteristic of being deformed. The six internal are the eye sense base and so on. The six external are the visible form sense base and so on. The five aggregates beginning with the aggregate of material form are identity in the sense of existing. Ignorance, action, craving, nutriment, contact, and mentality-materiality are the origin of identity.

"Eye-contact" means "it tastes" (cakkhati) - thus it is the eye (cakkhu); the meaning is it enjoys and makes clear visible form. Contact that has occurred from the eye is eye-contact. But that is a condition for the feeling associated with it in eight ways: by way of conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance. "It hears" (suṇāti) - thus it is the ear (sota). That, inside the ear-hole with its constituents, at the spot covered with fine copper-coloured hairs having the shape of a finger-ring, stands accomplishing the function of sense-base and door as is appropriate for ear-consciousness and so on. Contact that has occurred from the ear is ear-contact. In the case of nose-contact and so on too, the same method applies. "It smells" (ghāyati) - thus it is the nose (ghāna). That, inside the cavity with its constituents, at the spot having the shape of a goat's hoof, stands accomplishing the function of sense-base and door as is appropriate for nose-consciousness and so on. "It calls out life" (jīvitam avhāyati) - thus it is the tongue (jivhā); or the tongue in the sense of tasting (sāyana). That, having excluded the extreme tip, root, and sides of the tongue with its constituents, at the spot in the middle of the upper surface having the shape of the tip of a split blue lotus petal, stands accomplishing the function of sense-base and door as is appropriate for tongue-consciousness and so on. The body is the origin of contemptible phenomena with mental corruptions. "Origin" means the place of arising. Wherever in this body there is what is called clung-to occurrence, there for the most part body-sensitivity stands accomplishing the function of sense-base and door as is appropriate for body-consciousness and so on. "It knows" (munāti) - thus it is mind (mano); the meaning is it cognizes. "Mind" means the life-continuum together with adverting; contact that has occurred from mind is mind-contact.

In order to show that the sixfold contact is just twofold, he said "designation-contact, impingement-contact." That which occurs through the mind-door is designation-contact. That which occurs through the five doors is impingement-contact, because it arises through the impingement of sense-base, object, and so on.

That which has pleasant feeling by way of object is experienced as pleasant. That which has unpleasant feeling by way of object is experienced as unpleasant. That which has neither-unpleasant-nor-pleasant feeling by way of object is experienced as neither-unpleasant-nor-pleasant. Therein, "it makes happy" - thus happiness (sukhaṃ); the meaning is that in whomever it arises, it makes that one happy. Or it well digs up and devours bodily and mental affliction - thus happiness. "It afflicts" - thus suffering (dukkhaṃ); the meaning is that in whomever it arises, it makes that one afflicted. "Not suffering, not happiness" is neither-unpleasant-nor-pleasant; the syllable "ma" is stated by way of word-junction.

"Wholesome" and so on are stated by way of category. Therein, "wholesome" means associated with the twenty-one wholesome consciousnesses. "Unwholesome" means associated with the twelve unwholesome consciousnesses. "Indeterminate" means associated with the remaining resultant and functional indeterminate consciousnesses.

Again, indicating by way of the classification of existence, he said beginning with "sensual-sphere." That associated with the fifty-four sensual-sphere consciousnesses is sensual-sphere. Having abandoned sensuality, it frequents in fine-materiality - thus fine-material-sphere; associated with the fifteen fine-material-sphere consciousnesses by way of wholesome and indeterminate. Having abandoned both sensuality and fine-materiality, it frequents in immateriality - thus immaterial-sphere; associated with the twelve immaterial-sphere consciousnesses by way of wholesome and indeterminate.

Now, showing by way of adherence, he said beginning with "empty." Therein, "empty" means empty because of being void of lust, hate, and delusion. "Signless" because of being without signs, due to the absence of the signs of lust, hate, and delusion. Because of the absence of the aspirations of lust, hate, and delusion, it is called "desireless."

Now, showing by way of what is included and not included in the round of rebirths, he said beginning with "mundane." "World" is called the round of rebirths in the sense of crumbling and disintegrating; because of being included in that, engaged in the world - thus mundane. "Crossed over" means higher; because of not being included in the world, higher than the world - thus supramundane. "Touching" means the mode of touching. "Contacting" and "the state of having contacted" - the term is augmented by a prefix.

"Having thus made it known" means having thus made it manifest, one who knows judges, determines, reflects in the manner to be stated above. One judges as impermanent because of having the nature of impermanence and because of having a beginning and an end. As suffering because of the oppression of arising and passing away and because of being the basis of suffering. As a disease because of being sustained by conditions and because of being the root of disease. As a boil because of being conjoined with the spike of suffering, because of the oozing of the impurity of mental defilements, and because of being swollen, ripened, and burst open through arising, ageing, and dissolution. As a dart because of producing oppression, because of piercing within, and because of being difficult to extract. As misery because of being blameworthy, because of bringing non-growth, and because of being the basis of misery. As an affliction because of producing a state of being without ease and because of being the proximate cause of affliction. As alien because of not being under one's control and because of not being amenable. As disintegrating because of crumbling and disintegrating through illness, ageing, and death. As a calamity because of bringing many disasters. As a danger because of bringing abundant harm that is not even known, and because of being the basis of all misfortunes. As peril because of being the source of all fears and because of being the opposite of the supreme relief reckoned as the appeasement of suffering. As an obstacle because of being pursued by many harms, because of being beset with faults, and because, like an obstacle, it is not worthy of endurance. As unstable because of being shaken by illness, ageing, and death, and also by worldly adversities such as material gain and so on. As perishable because of having the nature of going towards destruction both through assault and by its own nature. As not lasting because of being cast down in all circumstances and because of the absence of a firm state. As without shelter because of not providing protection and because of the impossibility of obtaining security from it. As without refuge because of being unworthy of clinging to, and because even for those who have clung to it, it does not perform the function of a refuge. As without protection because of the absence of being a refuge from fear for those who depend upon it. As empty because of being devoid of the states of permanence, beauty, happiness, and selfhood as imagined. As hollow just because of being empty, or because of being insignificant. For even what is insignificant is called "hollow" in the world. As void because of being devoid of an owner, an inhabitant, an experiencer, a doer, and a controller.

And by itself being without an owner, as non-self. Because of the suffering of occurrence, and because of the dangerousness of suffering, as dangerous. Or else, "ādīna" means one who goes about wretchedly, one who proceeds - thus "ādīnava" (a wretched one); this is a designation for a miserable person. And the aggregates too are indeed wretched - thus because of being similar to a wretched one, as dangerous. Through ageing and through death - because of being of the nature of change in two ways, as subject to change. Because of feebleness, and because of being easily breakable like softwood, as without substance. Because of being the cause of misery, as the root of misery. Like an enemy with the face of a friend, because of killing through trust, as murderous. Because of the disappearance of existence, and because of being arisen from non-existence, as non-existence. Because of being the proximate cause of mental corruptions, as with mental corruptions. Because of being conditioned by causes and conditions, as conditioned. Because of being the bait of Death-Māra and Defilement-Māra, as Māra's bait. Because of being of the nature of birth, ageing, illness and death, as subject to birth, ageing, illness and death. Because of being the cause of sorrow, lamentation and anguish, as subject to sorrow, lamentation and anguish. Because of being the domain of craving, wrong view, misconduct and defilement, as subject to defilement. By way of ignorance, action, craving and the six sense bases as arising, as arising. Through the absence of those, as passing away. By way of desire and lust for contact, through the sweet gratification, as gratification. Through the change of contact, as danger. Through the escape from both, as escape - one judges; and in all of these, "one judges" should be seen as the remainder of the reading.

"Abandons" means removes from one's own continuity. "Dispels" means pierces. "Puts an end to" means makes it gone to its end. "Brings to obliteration" means brings gradually to non-existence. Their root, which is made of craving and ignorance, has been cut off by the knife of the noble path - thus "with root cut off." Their site has been made like a palm stump - thus "made like a palm stump." Just as when a palm tree has been pulled up with its root and only its site has been made in that place, no further arising of that palm is discerned, so when the functions of matter and so on have been pulled up with their root by the knife of the noble path, and only their site has been made in the continuity of consciousness through the state of having previously arisen before, all of them are called "made like a palm stump." "For whom this" means for whatever person this greed. "Cut off" means destroyed. "Appeased" means appeased by the fruit. "Tranquillised" means calmed by the abandoning through tranquillisation. Or the term is extended by means of a prefix. "Incapable of arising" means incapable of arising again. "Burnt by the fire of knowledge" means consumed by the fire of path knowledge. Or else, abandoned together with its basis, like poison put aside and thrown away together with the vessel. Like a poisonous creeper with its root cut off, "cut off with its root" means cut off. Like embers extinguished by pouring water into an oven, appeased. Like a drop of water fallen on extinguished embers, tranquillised. Like a seed with its cause destroyed for the sprouting of a shoot, incapable of arising. Like a poisonous tree struck by a thunderbolt, burnt by the fire of knowledge - thus some explain.

"Free from greed" is said by way of relinquishing one's own nature. "With greed gone" is by way of relinquishing the state of attachment to the object. "With greed abandoned" is again by way of showing the state of not taking up again. "With greed released" is by way of freeing from the continuity. "With greed eliminated" is by way of showing that even what is released does not remain anywhere. "With greed relinquished" is said by way of showing the giving up of what was formerly taken. "Without lust, with lust gone, with lust abandoned" should be connected according to the method stated. Therein, greed is by way of being greedy. It is lust by way of dyeing. "Without hunger" means free from craving. "Nicchado" is also a reading; the meaning is devoid of the covering of craving. "Quenched" means of quenched nature. "Become cool" means of cool nature. "Experiencing happiness" means of the nature of experiencing bodily and mental happiness. "With a self become divine" means with a nature that is highest. "Self" means mind.

"Because of what has been done" means and because of the fact of having done evil deeds. "Because of what has not been done" means and because of the fact of not having done wholesome deeds. "Bodily misconduct was done by me, bodily good conduct was not done by me" and so on are stated by way of the doors, by way of non-abstinence and abstinence, and by way of courses of action. "I am not one who fulfils morality" and so on are by way of the fourfold purification morality. "Not devoted to wakefulness" is by way of the five kinds of keeping awake. "With mindfulness and full awareness" is by way of full awareness of purpose and so on. "The four establishments of mindfulness" and so on are qualities conducive to enlightenment by way of the mundane and supramundane. "Suffering has not been fully understood by me" and so on should be understood as stated by way of the four noble truths. These are obvious in meaning, since the method has been stated in the respective places.

"The wise one, the wise person" - the seven terms are of the meaning already stated. Furthermore, he is wise in the meaning of being unshakeable in suffering. He is a wise person in the meaning of not being elated in happiness. He is one endowed with wisdom in the meaning of having practised in matters pertaining to the present life and the future life. He is intelligent in the meaning of being steadfast in one's own welfare and the welfare of others. He is one with knowledge in the meaning of not shrinking back in matters profound and shallow. He is discerning in the meaning of illuminating matters that are hidden and concealed. He is sagacious in the meaning of being like a balance through the purification of being free from mental defilements. "Does not cling" means he does not cling by his own nature, like a line in space. "Does not cling closely" means he does not cling with distinction. "Does not cling thoroughly" means even having become connected, he does not cling, like a line on the palm of the hand. "Untainted" means even having become connected, he is not defiled, like a gem-jewel placed on Kāsi cloth. "Not closely tainted" means he is not defiled with distinction, like Kāsi cloth wrapped around a gem-jewel. "Not thoroughly tainted" means even having approached, he does not adhere, like a drop of water on a lotus leaf. "Gone out" means gone out outside, like one who has escaped from a prison. "Escaped" means one who has abandoned evil, like a defiled object concealed by an enemy. "Free" means well released, like having destroyed delight in an object liable to seizure and not coming again. "Unbound" means not joined together with mental defilements, like a sick person freed from disease. "With a mind rid of barriers" means with a mind from which barriers have been removed; the meaning is with a mind freed from all existence, from all objects, and from all mental defilements.

14. Now, in the verse "Having fully understood perception," this is the meaning in brief - Not only contact alone, but further perception too, distinguished as perception of sensuality and so on, or by following perception, mentality-materiality in the manner already stated previously, having fully understood with three full understandings, by this practice one would cross over the fourfold mental flood; thereupon he, having crossed over the flood, unstained by the abandoning of the mental defilements of craving and wrong view among the possessions of craving and wrong view, the sage who has eliminated the mental corruptions, with the dart pulled out because of the pulling out of the darts of lust and so on, wandering diligently through the attainment of the fullness of mindfulness, or wandering diligently in the preliminary stage, through that conduct of diligence having become one with the dart pulled out, does not long for this world or the next, distinguished as one's own individual existence, another's individual existence, and so on; but rather, through the cessation of the final consciousness, without clinging, he attains final Nibbāna like fire - thus he concluded the teaching with the pinnacle of arahantship, doing nothing other than establishing the guide of the Teaching; However, he did not produce by this teaching any path or fruition, because it was taught for one who has eliminated the mental corruptions.

Perception is that which perceives an object differentiated into blue and so on. It has the characteristic of perceiving and the function of recognising again. For it is not the case that perception of the four planes does not have the characteristic of perceiving; all have the characteristic of perceiving. But that which here perceives by means of a distinguishing mark, that has the function of recognising again. Its occurrence should be understood at the time when a carpenter, having made a distinguishing mark on a piece of timber, again recognises it by that distinguishing mark; at the time when, having observed a person's distinguishing marks such as a dark mole and so on, one again recognises him by that distinguishing mark as "This is such and such a person"; and at the time when the king's storekeeper who guards the ornaments, having tied a name-label to each ornament, when told "Bring the ornament called such and such," lights a lamp, enters the inner chamber, reads the label, and brings that very ornament.

Another method - By way of including all, perception has the characteristic of perceiving, the function of making a sign that is a condition for perceiving again, like carpenters and so on with regard to timber and so on; its manifestation is the making of adherence by way of the sign as grasped, like a blind man who sees an elephant; or its manifestation is not remaining long, by way of not being deeply immersed in the object, like lightning; its proximate cause is the object as it has presented itself, like the perception arisen as "men" in the young deer regarding scarecrows. But that which here is associated with knowledge, that simply conforms to knowledge; it should be understood that the remaining mental states in relation to earth and so on with their constituents are like earth and so on.

Perception connected with sensuality is perception of sensuality. Perception connected with anger is perception of anger. Perception connected with violence is perception of violence. Among those, two arise regarding beings as well as regarding activities. For perception of sensuality arises in one who thinks about dear and agreeable beings or activities. Perception of anger arises regarding not dear and disagreeable beings or activities, having become angry, from the time of looking up to the point of destruction. Perception of violence does not arise regarding activities. For there is no such thing as an activity that can be made to suffer. But it arises regarding beings at the time of thinking "May these beings be killed, or annihilated, or destroyed, or may they not exist!" Perception connected with renunciation is perception of renunciation; it is of the sensual-sphere in the preliminary stage of foulness, of the fine-material-sphere in the meditative absorption on foulness, and having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. Perception connected with non-anger is perception of non-anger; it is of the sensual-sphere in the preliminary stage of friendliness, of the fine-material-sphere in the meditative absorption of friendliness, and having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. Perception connected with non-violence is perception of non-violence; it is of the sensual-sphere in the preliminary stage of compassion, of the fine-material-sphere in the meditative absorption of compassion, and having made that meditative absorption the foundation, at the time of the arisen path and fruition, it is supramundane. When non-greed is the lead, then the other two are following it. When friendliness is the lead, then the other two are following it. When compassion is the lead, then the other two are following it. Perception arisen referring to a visual object is perception of material form. In the case of perception of sound and so on too, the same method applies. This is its name from the object itself. Since the objects have been stated, the sense-bases such as that born of eye-contact and so on are also stated.

"Whatever such perception" - other kinds too should be understood, such as "perception born of contact with impingement, perception born of contact with designation" and so on. Therein, "perception born of contact with designation" is also, by method of exposition, belonging to the six doors only. For the three immaterial aggregates, themselves becoming the supporting basis, give the name "perception born of contact with designation" to the perception co-arisen with them; but without qualification, perception born of contact with impingement means perception belonging to the five doors, and perception born of contact with designation means perception belonging to the mind-door. These should be understood as the additional perceptions that have been included.

"Perception" is the name of the intrinsic nature. "Perceiving" is the mode of perceiving. "The state of having perceived" is the state of having perceived.

"The mental flood of ignorance" - in the sense of being inappropriate to fulfil, bodily misconduct and so on is called what should not be found, the meaning being what should not be obtained. It finds that which should not be found - thus it is ignorance. Conversely, bodily good conduct and so on is called what should be found; it does not find that which should be found - thus it is ignorance. It makes unknown the meaning of heap of the aggregates, the meaning of sense base of the sense bases, the meaning of emptiness of the elements, the meaning of predominance of the faculties, the meaning of actuality of the truths - thus too it is ignorance. It makes unknown the fourfold meaning of suffering and so on stated by way of oppression and so on - thus too it is ignorance. In the round of rebirths which is without end, it causes beings to rush into modes of generation, destinations, existences, stations of consciousness, and abodes of beings - thus it is ignorance. In the ultimate sense, it rushes towards women, men, and so on which do not exist, and does not rush towards aggregates and so on which do exist - thus it is ignorance. Furthermore, ignorance is also because of concealing the sense-bases and objects of eye-consciousness and so on, and the phenomena of dependent origination and the dependently arisen; that is the mental flood of ignorance. By way of the mental flood of sensuality, one would cross over. By way of the mental flood of becoming, one would pass over. By way of the mental flood of views, one would transcend. By way of the mental flood of ignorance, one would overcome. Or else, by way of abandoning through the path of stream-entry, one would cross over. By way of abandoning through the path of once-returning, one would pass over. By way of abandoning through the path of non-returning, one would transcend. By way of abandoning through the path of arahantship, one would overcome. Or else, some say "the five terms beginning with 'would cross' should be connected with the five abandonings beginning with abandoning by substitution of opposites."

Having said "wisdom is called knowledge," in order to show that in detail, he said beginning with "whatever wisdom, understanding." That is by the same method as already stated, setting aside the term "non-delusion, investigation of phenomena." Non-delusion is the opponent of non-development regarding wholesome mental states, and the cause of development. Through non-delusion one grasps without distortion, because of the deluded one's distorted grasping. Through non-delusion, holding what is exact as exact, one proceeds according to the inherent nature. For the deluded one grasps "what is true as untrue, and what is untrue as true"; likewise, the suffering of not obtaining what is desired does not arise. For one who is not deluded, because of the arising of reviewing such as "how could that be obtained here?", the suffering of death does not arise. For death in confusion is suffering, and that does not occur for one who is not deluded. There is pleasant communal life for those gone forth, and there is no production in the animal realm. For those constantly deluded through delusion are reborn in the animal realm. And non-delusion, being the opponent of delusion, is the maker of the absence of the state of non-neutrality through the power of delusion. Through non-delusion, the perception of non-violence, the perception of elements, the undertaking of the middle practice, and the breaking of the last pair of mental knots come about. The last two establishments of mindfulness succeed by its very power. Non-delusion is a condition for longevity. For one who is not deluded, having known what is beneficial and harmful, avoiding what is harmful and resorting to what is beneficial, is long-lived, and is not fallen away from personal success. For one who is not deluded, doing only what is beneficial for oneself, accomplishes oneself. It is a condition for the noble abiding; one who is not deluded is quenched regarding indifferent parties, because of the absence of all attachment. Through non-delusion, the seeing of non-self arises. For one who is undeluded, skilled in grasping things as they really are, understands fully the five aggregates as without a leader, from the standpoint of being without a leader. And just as through this there is the seeing of non-self, so through delusion there is the seeing of self. For who indeed, having understood fully the emptiness of self, would fall into confusion again?

"Endowed with that knowledge" means possessed of knowledge of the aforesaid kind - the sage, beginning with trainees and so on. "Has attained wisdom" means one who has attained knowledge has reached the state of a sage. "Three" is a delimitation by counting. "Moral perfections" means phenomena that are the practice productive of the state of a sage, productive of moral perfection. In the passage beginning with "bodily moral perfection" and so on, bodily moral perfection is to be declared by way of the intimating body and the material body. Verbal moral perfection is to be declared by way of intimating speech and sound speech. Mental moral perfection is to be declared by way of mind-door consciousness and so on. "The abandoning of the threefold bodily misconduct" means the abandoning of badly practised conduct occurring from the body, of the kinds beginning with killing living beings and so on. "Bodily good conduct" means well practised conduct occurring from the body. "Knowledge with the body as object" means knowledge occurring by way of impermanence and so on, having made the body its object - knowledge with the body as object. "Full understanding of the body" means knowledge occurring by way of knowing the body through the full understandings as the known, as judgement, and as abandoning. "The path accompanied by full understanding" means the path produced by contemplating the internal body is accompanied by full understanding. "The abandoning of desire and lust for the body" means the abandoning of craving, desire and lust for the body. "Cessation of bodily activity" means the cessation, the obstruction of in-breath and out-breath - the attaining of the attainment of the fourth meditative absorption. "Cessation of verbal activity" means the cessation, the obstruction of applied and sustained thought - the attaining of the attainment of the second meditative absorption. "Cessation of mental activity" means the cessation, the obstruction of perception and feeling - the attaining of the attainment of the cessation of perception and feeling.

In the first verse, in the passage beginning with "a sage in body" and so on, a sage in body is by way of the abandoning of bodily misconduct. A sage in speech is by way of the abandoning of verbal misconduct. A sage in mind is by way of the abandoning of mental misconduct. A sage without mental corruptions is by way of the abandoning of all that is unwholesome. "Accomplished in moral perfection" means accomplished in moral perfection because of being established in fruition, having known what is to be known. "They call him one who has abandoned all" means they say he is one who has abandoned all because of being established after having abandoned all mental defilements.

In the second verse, "one who has washed away evil" - the meaning should be seen thus: whoever, having washed away, having cleansed by path knowledge all evil deeds that are grounds for rebirth by way of internal and external objects in the entire sense base, which is termed internal and external, because of being established after having washed and cleansed them, they call him one who has washed away evil. Those dwelling in the midst of a house are householder sages. Those who have gone forth into the going forth are homeless sages. Among them, trainees are trainee sages. Worthy Ones are those beyond training sages. Individually Enlightened Ones are solitary sages. Perfectly Self-awakened Ones are sage of sages.

Again, by way of a question prompted by the desire to explain, he said "which are the householder sages?" "Householders" means those engaged in household work such as farming, cattle-keeping and so on. "Who have seen the state" means those who have seen Nibbāna. "Who have cognised the teaching" means those for whom the teaching of the threefold training has been cognised - thus "who have cognised the teaching." "The homeless" means those for whom household work such as farming, cattle-keeping and so on does not exist - thus those gone forth are called "the homeless." "Seven trainees" means the seven beginning with stream-enterers and so on. "Trainees" means those who are training in the three trainings. "Those beyond training" means Worthy Ones do not train. Individually Enlightened Ones are solitary sages because, dependent on this and that cause, entirely alone and without a teacher, they have awakened to the four truths.

"Sage of sages are called the Tathāgatas" - here the Blessed One is a Tathāgata for eight reasons. He who has thus come is a Tathāgata; he who has thus gone is a Tathāgata; he who has arrived at the true characteristic is a Tathāgata; he who has fully awakened to the true phenomena as they really are is a Tathāgata; by his true seeing he is a Tathāgata; by his true speaking he is a Tathāgata; by his true acting he is a Tathāgata; in the sense of overcoming he is a Tathāgata.

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

How is "one who has thus gone" the Tathāgata? Just as the former Blessed Ones, just born, went. And how did they go? For they, just born, having stood firmly on even feet on the earth, facing north, went with seven strides. As he said -

And that going of his was true, unerring, by being an advanced sign of many specific attainments. For that he, just born, stood firmly on even feet - this was the advanced sign of his attainment of the four bases for spiritual power. The state of facing north, however, was the advanced sign of the state of being entirely supramundane. The seven strides were of the attainment of the jewel of the seven factors of enlightenment. "Chowries with golden handles fly up and down" - the waving of chowries mentioned here, however, was of the crushing of all heretical teachers. The holding of the white umbrella was of the attainment of the excellent, stainless white umbrella of liberation through arahantship. The surveying of all directions was of the attainment of the unobstructed knowledge of omniscience. The speaking of the bold speech, however, was the advanced sign of the setting in motion of the excellent, irreversible Wheel of the Teaching. Likewise this Blessed One too went. And that going of his was true, unerring, by being an advanced sign of those very same specific attainments. Therefore the ancients said:

Thus "gone thus" means Tathāgata.

Or just as the former Blessed Ones, this Blessed One too likewise, through renunciation, sensual desire, etc. Through the first meditative absorption, the mental hindrances, etc. Through observation of impermanence, perception of permanence, etc. Having abandoned all mental defilements by the path of arahantship, he went forth; in this way too, "gone thus" means Tathāgata.

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

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

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

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

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

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

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

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

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

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

The characteristic of restraint of purification of morality; the characteristic of non-distraction of purification of mind; the characteristic of seeing of purification of view; the characteristic of eradication of knowledge of destruction; the characteristic of tranquillity of knowledge of non-arising; the characteristic of root of desire.

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

How is it that he who has fully awakened to the true phenomena as they really are is the Tathāgata? The true phenomena are namely the four noble truths. As he said -

And the Blessed One has fully awakened to them; because of having fully awakened to the true, he is called "Tathāgata." For here the word "gata" has the meaning of "fully awakened to".

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

How is he a Tathāgata by virtue of true seeing? The Blessed One, whatever in the world with its gods, etc. among the generation with its gods and humans, in immeasurable world systems, there exists what is called a visual object coming into the range of the eye-door of immeasurable beings - that he knows and sees in every respect. And by one who thus knows and sees, by him that is analysed either by way of desirable, undesirable, and so on, or by way of the terms obtainable among the seen, heard, sensed, and cognised - "What is that matter, the visible form sense base? Whatever matter is derived from the four primary elements, radiance of colour, manifest, impinging, blue, yellow" - by this method, when analysed by many names, in thirteen sections, by fifty-two methods, it is just so; there is nothing false. This same method applies also to sounds and so on coming into the range of the ear-door and the other doors. And this too was said by the Blessed One -

Thus he is a Tathāgata by virtue of true seeing. Therein, the derivation of the term "Tathāgata" in the sense of "one who sees truly" should be understood.

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

For here the word "gata" has the meaning of "speech." Thus he is a Tathāgata by virtue of true speaking.

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

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

How is he a Tathāgata in the sense of overcoming? Making the summit of existence above and Avīci below as the limits, and across in immeasurable world systems, he overcomes all beings by morality, by concentration, by wisdom, by liberation, and by the knowledge and vision of liberation; there is no balance or measure of him; rather he is unequalled, immeasurable, unsurpassed, a king above kings, a god above gods, a Sakka above Sakkas, a Brahmā above Brahmās. Therefore he said -

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

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

Its meaning should be understood thus too. And this too is merely a beginning in the illumination of the Tathāgata's state of being a Tathāgata. But in every way, only a Tathāgata could describe the Tathāgata's state of being a Tathāgata. But since all Buddhas are perfectly equal even in the quality of being a Tathāgata, therefore he said "Tathāgatas" with reference to all of them.

"Worthy One" means the Tathāgata is a Worthy One because of being far from mental defilements, because of having destroyed the enemies and the spokes, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing. For he stands very far away from all mental defilements, because of having destroyed the defilements together with their latent tendencies by the path - thus he is the Worthy One because of being far from.

And those enemies that are mental defilements have been destroyed by him through the path - thus he is the Worthy One also because of having destroyed the enemies.

And that wheel of the round of rebirths whose hub is made of ignorance and craving for existence, whose rim is ageing and death of the volitional activities beginning with merit, which has been pierced through with the axle made of the origin of mental corruptions, which has been yoked to the chariot of the three existences, and which has been revolving since beginningless time - by him, at the seat of enlightenment, having established himself on the ground of morality with the feet of energy, having taken with the hand of faith the axe of knowledge that brings about the destruction of action, all the spokes have been destroyed - thus he is the Worthy One.

And because of being the foremost worthy of offerings, he deserves requisites such as robes and so on, and special veneration; and for that very reason, when the Tathāgata has arisen, whatever influential gods and humans there are, they do not make offerings elsewhere. For thus Brahmā Sahampati venerated the Tathāgata with a garland of jewels the size of Sineru, and according to their ability, other gods and humans such as Bimbisāra, the King of Kosala, and so on. Even with reference to the Blessed One who had attained final Nibbāna, having given up ninety-six ten million in wealth, the great King Asoka established eighty-four thousand monasteries throughout the entire Indian subcontinent. What then to say of other special venerations - thus he is the Worthy One also because of being worthy of requisites and so on.

And just as in the world some fools who fancy themselves wise do evil in secret out of fear of ill-repute, he never does so - thus he is the Worthy One also because of the absence of secrecy in evil-doing.

Thus in every way also -

But since all Buddhas are equal to one another also in the quality of arahantship, therefore with reference to all of them he said "Worthy Ones." "Perfectly Self-awakened Ones" means because of having perfectly and by himself awakened to all phenomena, he is the perfectly Self-awakened One. For thus he is the perfectly Self-awakened One regarding all phenomena - the phenomena to be directly known as what should be directly known, the phenomena to be fully understood as what should be fully understood, the phenomena to be abandoned as what should be abandoned, the phenomena to be realized as what should be realized, the phenomena to be developed as what should be developed. Therefore he said -

Or alternatively, the eye is the truth of suffering, the former craving that gave rise to it by being its root cause is the truth of origin, the non-continuance of both is the truth of cessation, the practice of understanding cessation is the truth of the path - thus by the extraction of each single term also, he perfectly and by himself awakened to all phenomena. The same method applies to the ear, nose, tongue, body, and mind. And by this very method, the six sense bases beginning with visible form, the six classes of consciousness beginning with eye-consciousness, the six contacts beginning with eye-contact, the six feelings beginning with feeling born of eye-contact, the six perceptions beginning with perception of visible form, the six volitions beginning with volition regarding visible form, the six classes of craving beginning with craving for visible form, the six applied thoughts beginning with applied thought regarding visible form, the six sustained thoughts beginning with sustained thought regarding visible form, the five aggregates beginning with the aggregate of material form, the ten kasiṇas, the ten recollections, the ten perceptions by way of the perception of the bloated and so on, the thirty-two aspects beginning with head hairs, the twelve sense bases, the eighteen elements, the nine existences beginning with sensual existence, the four meditative absorptions beginning with the first, the four boundless states beginning with the development of friendliness, the four immaterial attainments, in reverse order ageing and death and so on, in forward order ignorance and so on - the factors of dependent origination should also be connected.

Herein this is the single-term connection - Ageing and death is the truth of suffering, birth is the truth of origin, the escape from both is the truth of cessation, the practice of understanding cessation is the truth of the path - thus by the extraction of each single term, he perfectly and by himself awakened to, understood, and penetrated all phenomena. Or whatever there is that is to be guided by name, because of having perfectly and by himself awakened to all of it, by the power of the knowledge culminating in deliverance, he is the perfectly Self-awakened One. But their classification will become evident above. But since all Buddhas are equal to one another also in the quality of perfect Self-awakening, therefore with reference to all of them he said "perfectly Self-awakened Ones."

"By silence" means although indeed one becomes a sage by the silence of path-knowledge reckoned as the practice of moral perfection, here however "by silence" is said with reference to mere quietness. "Foolish in appearance" means of hollow appearance. "Unwise" means unintelligent. For such a one, even though silent, is not called a sage. Or alternatively, by moral perfection one is not called a sage, but is of hollow nature and unintelligent - this is the meaning. "But whoever, as if holding up a balance" means just as one standing having taken a balance, if there is excess, removes it; if there is deficiency, puts in more. Just so, as if removing the excess, he removes and avoids evil; and as if putting into what is deficient, he fulfils the wholesome. And doing thus, having taken the excellent, the highest indeed, reckoned as morality, concentration, wisdom, liberation, and knowledge and vision of liberation, he avoids evil things, unwholesome actions - he is called a sage - this is the meaning. "Because of that he is a sage" - but if one asks why is he a sage? The reason stated below, because of that he is a sage - this is the meaning. "Whoever understands both worlds" means whatever person, in this world of aggregates and so on, as if placing upon a balance and measuring, understands both these meanings by the method beginning with "these are internal aggregates, these are external." "He is called a sage because of that" means by that reason he is indeed called a sage - this is the meaning.

"Of the bad and" - this is the meaning in brief of the verse - That principle of the bad and the good, which is distinguished as unwholesome and wholesome - having known that principle of the bad and the good by the knowledge of investigation in this entire world as "internally and externally." Because of that having been known, having passed beyond, having overcome the sevenfold attachment distinguished as lust and so on, and the twofold net distinguished as craving and wrong view, he stands. He is a sage because of being endowed with that knowledge of investigation termed wisdom. "Venerated by gods and humans" - this, however, is a word of praise for him. For because of being a sage who has eliminated the mental corruptions, he is worthy of veneration by gods and humans; therefore it is thus said.

"Dart" is the root term. "Seven darts" is a delimitation by counting. "The dart of lust" means lust in the sense of dyeing, and a dart because of producing oppression, because of piercing within, and because of being difficult to extract - thus the dart of lust. In the case of the dart of hate and so on too, the same method applies. "One with the dart pulled out" is the root term. "One with the dart extracted" means one whose dart has been removed. "One with the dart raised up" means one whose dart has been taken upward, one whose dart has been lifted out. "One with the dart thoroughly raised up" is said by way of prefix. "One with the dart torn out" means one whose dart has been pulled out. "One with the dart thoroughly torn out" is likewise by way of prefix.

"One who acts carefully" means one who acts carefully by way of careful performance regarding the development of wholesome mental states such as giving and so on, or regarding the person or the gift. By way of making it constant, one who acts with perseverance. By way of making it steadfast, one who acts steadfastly. Just as a chameleon, having gone a little way, stops for a little while, and does not go continuously; just so whatever person, having given a gift on one day, or having made an offering, or having heard the Teaching, or having practised the ascetic duty, does it again only after a long time, does not carry it on continuously. He is called "one who acts without perseverance, one who acts unsteadily." This one does not act thus - thus one who acts steadfastly. "One who is not sluggish in conduct" means by the presence of pervasion reckoned as continuous performance, one who is not of sluggish conduct - thus one who is not sluggish in conduct. "One who has not laid down desire" means one who has not laid down desire by way of the state of not having laid down the desire of energy in performing the wholesome. "One who has not laid down the responsibility" means one who has not laid down the responsibility by way of not lowering the responsibility of energy; the meaning is one whose mind has not drawn back. "Whatever desire and effort therein" means whatever desire for the Teaching in the sense of wishing to do regarding those wholesome mental states, and effort reckoned as exertion. And endeavour by way of striving. And enthusiasm by way of exceeding striving. And this is effort in the sense of going to the far shore. And this is endeavour in the sense of being a forerunner. And this is enthusiasm in the sense of exceeding. "And unremitting" means and non-turning back. "And mindfulness and full awareness" - "it remembers" - thus mindfulness. "One fully understands" - thus full awareness; the meaning is one knows by all modes. Full awareness as to the goal, full awareness of what is suitable, full awareness of the meditation's object, and awareness without confusion - the distinction should be known by way of this full awareness. "Ardour" means the energy that scorches the mental defilements. "Striving" means the highest energy. "Determination" means the state of being a support in performing the wholesome. "Pursuit" means engaging in. "Diligence" means non-negligence, the continuous presence of mindfulness.

"Does not long for this world" is the root term. "One's own individual existence" means one's own individual existence. "Another individual existence" means individual existence in the world beyond. "One's own matter, feeling, and so on" means one's own five aggregates; "another's matter, feeling, and so on" means the five aggregates in the world beyond. "The sensual element" means sensual existence. "The fine-material element" means fine-material existence. "The immaterial element" means immaterial existence. Again, in order to show a dyad by way of material and immaterial, it is stated by making the sensual element and the fine-material element as one, and the immaterial element as one. "Or destination" means the five destinations are stated by way of support. "Or rebirth" means the four modes of generation are stated by way of arising. "Or conception" means conception is stated by way of the linking of the three existences. "Or existence" means by way of kammic becoming. "Or the round of rebirths" means by way of the uninterrupted continuity of aggregates and so on. "Or the cycle" means he does not long for the cycle of the three planes.

In the Saddhammappajjotikā, the Commentary on the Mahāniddesa,

the Explanation of the Guhaṭṭhakasutta Niddesa is finished.

3.

Explanation of the Duṭṭhaṭṭhakasutta Niddesa

15. In the Duṭṭhaṭṭhaka, in the first verse firstly, therein, "they speak" means they blame the Blessed One and the community of monks. "Some with corrupted minds and also some with truthful minds" means some with corrupted minds, some having become perceivers of it as true; the sectarians had corrupted minds; those who, having heard them, believed them - they had truthful minds. This is the intention. "And the dispute that has arisen" means this reviling speech that has arisen. "The sage does not approach" means through being innocent and through being unshakeable, the Buddha-sage does not approach it. "Therefore the sage has no barrenness anywhere" means for that reason this sage should be understood as having no barrenness anywhere by way of the barrennesses of lust and so on.

"With corrupted minds" means those whose minds are corrupted by the faults that have arisen. "With opposed minds" means those whose minds are obstructed, not giving a door to the wholesome through those mental defilements. "With contrary minds" means the term is extended by means of a prefix. "With struck minds" means those whose minds are struck by aversion - thus "with struck minds." "With counter-struck minds" means just by means of a prefix. "With afflicted minds" means those whose minds are afflicted through cruelty - thus "with afflicted minds." "With counter-afflicted minds" means just by means of a prefix. Or else, "with corrupted minds through the power of anger, with deeply corrupted minds through the power of hostility, with opposed minds through the power of contempt, with contrary minds through the power of insolence, with struck and counter-struck minds through the power of hate, with afflicted and counter-afflicted minds through the power of anger. With corrupted and deeply corrupted minds through the lack of requisites, with opposed and contrary minds through disgrace, with struck and counter-struck minds through reproach, with afflicted and counter-afflicted minds through the state of being endowed with unpleasant feeling" - thus by such a method and so on some explain. "They blame" means they produce reproach. "With what is not factual" means with what is non-existing.

"Believing" means producing faith through the power of confidence. "Trusting" means having descended by way of virtues, they settle upon. "Resolving upon" means having made a conclusion through the power of placidity, they accept their talk. "With truthful minds" means with genuine minds. "Perceiving truth" means perceiving what is genuine. "With actual minds" means with non-distorted minds. "With factual minds" means with minds directed to factual meaning. "With exact minds" means with unwavering minds. "With non-distorted minds" means with minds of determination. Therein, "with truthful minds, perceiving truth" speaks of the quality of truthful speech; "with actual minds, perceiving what is actual" speaks of the quality of true faith; "with factual minds, perceiving what is factual" speaks of the quality of stability; "with exact minds, perceiving what is exact" speaks of the quality of trustworthiness; "with non-distorted minds, perceiving what is non-distorted" speaks of the quality of non-deception - this should be known.

"The sound from others" means a sound arisen from the presence of others. "Reviling" means a certain one among the ten revilings regarding birth and so on. "Whoever approaches the dispute" means whatever person goes to the blame. "As a doer or" means or one who has committed a fault. "Through being a doer" means being spoken to by the fact of having committed a fault - thus being told. "When being blamed" means being charged with a fault. "Becomes angry" means produces irritation.

"The state of arisen barrenness also does not exist" means the barrenness of aversion, reckoned as the state of bondage of mind and the state of rubbish of mind, has arisen in him - thus he is one with barrenness arisen; the state of that is the state of arisen barrenness; that too does not exist, is not present. "The five mental rigidities also" means not free from lust towards sensual pleasures, not free from lust towards the body, not free from lust towards material form, having eaten as much as he likes to fill his belly he dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor, he practises the holy life having aspired to a certain order of gods - "By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity" - such five mental rigidities, reckoned as the state of bondage and the state of rubbish of the mind, do not exist.

16. And having said this verse, the Blessed One asked the Elder Ānanda - "Monks, Ānanda, when being thus jeered at and scoffed at, what do they say?" "Nothing, Blessed One." "No, Ānanda, one should not remain silent everywhere thinking 'I am virtuous.' For in the world they do not know one not speaking, a wise one mixed among fools," and having said this, "Monks, Ānanda, should reprove those people thus," for the purpose of teaching the Teaching, he spoke this verse "A speaker of untruth goes to hell." The Elder, having learnt that, said to the monks - "Those people should be reproved by you with this verse." The monks did so. The wise people remained silent. The king too, having sent royal servants everywhere, having seized those cheats to whom the sectarians had given a bribe to have her killed, having rebuked them, having known the circumstances, abused the sectarians. People too, having seen the sectarians, struck them with clods of earth and scattered dust on them, saying "They gave rise to disgrace for the Blessed One." The Elder Ānanda, having seen that, reported it to the Blessed One. The Blessed One spoke this verse to the Elder: "One's own view indeed, etc. one would speak."

Its meaning is - This view of the sectarian folk, "Having killed Sundarī, having made known the dispraise of the ascetics, disciples of the Sakyan, by this means we shall enjoy the honour obtained" - how could he go beyond that view? Indeed, that disgrace came back upon those very sectarian folk, who were unable to go beyond that view. Or whoever is a proponent of eternalism and so on, how could he too go beyond his own view, being led by that desire for views and established in that personal preference for views? But rather, making complete things by oneself, making those wrong views perfect by oneself alone, as one knows, so indeed one would speak.

"Having made known the dispraise" means having made the fault manifest. "Honour" means the respectful offering of the four requisites. "Respect" means esteem with the mind. "We shall bring back" means we shall produce this material gain and so on. "Of such views" means of such theory. Just as they have this theory "We shall produce material gain and so on," so too "There is a teaching of the aforesaid kind for me" - this is acceptable to them and pleasing to them; or their mind is of such a nature, "There is my mind." Then, showing that there is either their view, or acceptance together with view, or personal preference together with view and acceptance, or theory together with view, acceptance and personal preference, or disposition together with view, acceptance, personal preference and theory, or intention together with view, acceptance, personal preference, theory and disposition, he said "of such views, etc. of such intention." "One's own view" means one's own seeing. "One's own acceptance" means one's own endurance. "One's own preference" means one's own personal preference. "One's own theory" means one's own theory. "One's own disposition" means one's own disposition. "One's own intention" means one's own nature. "To go beyond" means to transcend. "Then that very disgrace" means that very disgrace, definitively. "Came back to them" means returned to them. "Te" is an accusative case used in the sense of the genitive.

"Or else" is showing a different meaning. "Eternal" means permanent, stable. "The world" means individual existence. "Only this is the truth, anything else is vain" means this alone is real, actual; anything else is hollow. "Complete" means full. "Taken upon oneself" means rightly taken up. "Grasped" means having approached, grasped.

"Adhered to" means grasped by having adhered to in every way. "Attached to" means having obtained a footing with distinction. "Non-eternal" should be understood by the reverse of what has been stated.

"Finite" means having an end. "Infinite" means infinite by way of growth. "That soul" means "he is the soul"; a change of gender has been made. And "soul" means self itself. "Tathāgata" means a being; some say "a Worthy One." "After death" means beyond death; the meaning is the world beyond. "The Tathāgata does not exist after death" means beyond death he does not exist. "The Tathāgata both exists and does not exist after death" means beyond death he both exists and does not exist. "The Tathāgata neither exists nor does not exist after death" means by way of annihilation he neither exists, and by way of reasoning he does not not exist.

"By one's own view" and so on are instrumental expressions. "Clinging" means become one with.

"One makes complete by oneself" means having freed from the state of deficiency by oneself, one rightly makes the self complete. "Perfect" means having freed from the fault of excess, full. "Superior" means having freed from the fault of inferiority, not low. "The highest" means the first. "Foremost" means the chief, faultless. "Distinguished" means the eldest. "Eminent" means exceeding. "Best" means distinguished, not lower. "Makes excellent" means makes the highest in excess. Or else, some explain thus: "By freeing from the fault of disposition, the highest; by freeing from the fault of defilement, the foremost; by freeing from the fault of impurity, the distinguished; by freeing from the fault of heedlessness, the eminent; by freeing from the fault of the middling, the best; by freeing from the fault of the highest middling, he makes excellent." "This Teacher is omniscient" means this Teacher of ours is omniscient by virtue of knowing all. "This Teaching is well proclaimed" means this Teaching of ours is well proclaimed. "This group is practising well" means this group of ours is well practising. "This view is auspicious" means this theory of ours is beautiful. "This practice is well laid down" means this preliminary practice of ours leading to the end of self is well laid down. "This path is leading to liberation" means this path of ours that leads to liberation by entering upon deliverance is leading to liberation - thus one makes complete by oneself.

He would discuss "the world is eternal". He would declare "only this is the truth, anything else is vain". He would explain "the world is finite". He would express, would cause to be grasped in various ways "both exists and does not exist".

17. Then the king, after the elapse of seven days, having had that corpse thrown away, having gone to the monastery in the afternoon, having paid respect to the Blessed One, said - "Surely, venerable sir, when such disgrace has arisen, I too should have been informed." When this was said, the Blessed One, having said "No, great king, it is not befitting for noble ones to announce to others 'I am virtuous, accomplished in virtues,'" spoke the remaining verses "Whoever his own moral practices" in the arising of the occasion for that.

Therein, "moral practices" means the moralities beginning with the Pātimokkha and the ascetic practice observances beginning with the forest-dweller practice. "Without being asked" means not questioned. "Speaks" means says. "The skilful call that an ignoble quality, whoever praises himself by himself" means whoever thus speaks of himself by himself, regarding that saying of his, the skilful thus declare "this is an ignoble quality."

"There is both morality and ascetic practice" means there is morality in the meaning of composing, and there is ascetic practice in the meaning of acceptance. "Ascetic practice but not morality" means in the meaning as stated, there is ascetic practice, but that is not morality. "What" is a question from the wish to speak. "Here a monk is virtuous" and so on are according to the method already stated. "In the sense of restraint" means in the sense of restraining, in the sense of closing the door of transgression. "In the sense of acceptance" means in the sense of rightly taking up each and every training rule. "The forest-dweller's practice" means one whose practice is dwelling in the forest is a forest-dweller; his factor is the forest-dweller's practice. "The almsfood eater's practice" means the falling early of lumps of material food reckoned as almsfood from others is almsfood; the meaning is the falling of lumps given by others into the bowl. One who gleans that almsfood, seeking it by approaching this and that family, is an almsfood eater; or one whose practice is to go about for almsfood is an almsfood eater. "To go about" means to walk. An almsfood eater is indeed an almsfood eater; his factor is the almsfood eater's practice. "Factor" is called a reason. Therefore, by whatever acceptance he becomes an almsfood eater, it should be understood that this is a designation for that. By this very method, because of standing on top of the dust at roads, cemeteries, rubbish heaps and so on, anywhere at all, in the sense of having risen up, it is as if a rag-robe among them - thus "rag-robe." Or else, it goes towards a contemptible state like dust - thus "rag-robe"; the meaning is it goes towards a contemptible state. The wearing of a rag-robe thus etymologically derived is "rag-robe"; one whose practice is the rag-robe is a wearer of rag-robes; the factor of the wearer of rag-robes is the rag-robe wearer's practice. The three robes reckoned as the double robe, upper robe and inner robe being his practice - thus a three-robe wearer; the factor of the three-robe wearer is the three-robe wearer's practice. "The successive house-to-house alms goer's practice" means "dāna" is called breaking off; gone away from breaking off is "apadāna"; the meaning is non-breaking off. Together with non-breaking off is "sapadāna," free from breaking off; the meaning is going from house to house without omission. One whose practice is to walk successively - thus a successive walker; a successive walker is indeed a successive house-to-house alms goer; his factor is the successive house-to-house alms goer's practice. "The one-session eater's practice" means "khalu" is an indeclinable particle in the sense of prohibition. Food obtained afterwards by one who is mindful after being invited to admonish is called "after-meal food"; the eating of that after-meal food is after-meal eating; having made the perception of after-meal food regarding that after-meal eating, one whose practice is after-meal food is an after-meal eater; not an after-meal eater is a one-session eater; this is the name for the food that is leftover rejected by way of acceptance; his factor is the one-session eater's practice. "The sitter's practice" means one whose practice is to dwell sitting, having rejected lying down, is one who remains sitting; his factor is the sitter's practice. "The any-bed user's practice" means whatever is spread is "as spread"; "this reaches you" - thus this is a designation for the lodging first allotted. One whose practice is to dwell in that whatever-is-spread is one who uses whatever seat is assigned; his factor is the any-bed user's practice. All of these are the factors of a monk who has shaken off mental defilements through this and that acceptance; or because of shaking off mental defilements, the knowledge that has obtained the conventional expression "shaken off" is the factor of these - thus ascetic practices. Or else, they are shaken off because of shaking off the opposites, and they are factors of the practice - thus also ascetic practices. Thus, for now, the judgment here should be understood in meaning. All of these have the characteristic of the volition of acceptance. And this too was said -

And all of them have the function of destroying greed, the manifestation of the state of non-greed, and the proximate cause of noble qualities beginning with fewness of wishes. Thus here the judgment should be known by way of characteristic and so on.

"The undertaking of energy also" means the taking up of energy also. "Surely" (kāmaṃ) is an indeclinable particle used in a definitive sense. "Skin and sinews and" means the outer skin and the sinew-creepers and. "And bones" means and all the bones. "Let remain" means let them stand. "Let the flesh and blood dry up" means let all the flesh and blood dry up. "Skin" is one factor, "sinews" is one, "bones" is one, "let the flesh and blood dry up" is one factor. "Whatever that" is connected with the term to be stated above. "By manly strength" means by a man's bodily power; "by power" means by the power of knowledge. "By energy" means by the force of mental knowledge-energy. "By effort" means by energy that has reached endeavour through stepping upon successive stages. "To be attained" means whatever that is to be reached. "Without attaining that" means without having reached that which is to be attained. "There will be cessation of energy" means there will be no looseness, no sinking of energy of the aforesaid type. "Paṭṭhāna" is also a reading; the meaning is the same. "He exerts the mind" means he causes the mind to take up endeavour. "Strives" means he establishes.

"I shall not eat" means I shall not chew, I shall not consume. "I shall not drink" means I shall not drink rice gruel, beverages and so on. "I shall not leave the dwelling" means I shall not go out from the lodging. "Nor shall I lay down my side" means I shall not make the laying down, the placing of my side on a bed or a chair or on the ground or on a reed mat. "While the dart of craving is not rooted out" means while the arrow reckoned as craving is not pulled out; the meaning is not departed.

"This cross-legged posture" means a seat with the thighs bound, folded all around. "I will not break" means I will not abandon. "Until by non-clinging" means without grasping through the four kinds of clinging. "From the mental corruptions" means from the four mental corruptions beginning with the mental corruption of sensuality. "Will be liberated" means will not be freed by the liberation of eradication. Beginning with "I will not rise from this seat" up to "I will not leave the tree-root" is stated by way of location. Beginning with "In this very earlier period of the day I will bring the noble teaching" up to "in summer" is stated by way of time. "In the first stage of life" and so on are stated by way of age. Therein, "I will not rise from the seat" means I will not get up from the seat where I am sitting. "Half-roofed house" means houses with curved roofs. "Mansion" means long mansions. "Long building" means houses with flat roofs. "Cave" means an earthen cave. "Rock cell" means mountain rock cells with openings cut through the boundary. "Hut" means a hut that is plastered and so on. "Pinnacle chamber" means from a house made by mounting a pinnacle. "Watchtower" means gate-towers. "Pavilion" means round houses. "Tent" (uddaṇḍa) is a particular type of shelter. Some say "a house with three roofs" also. "Assembly hall" means a meeting hall or a refectory. "Shed" and so on are obvious indeed. "Noble teaching" means blameless teaching, or the teaching of the noble ones - Buddhas, Individually Enlightened Ones, and disciples of the Buddha. "I will bring" means I will bring near to my mind through morality. "I will fully bring" means I will bring with distinction through concentration. "I will attain" means I will go by way of attainment through substitution of opposites. "I will touch" means I will experience through the path. "I will realise" means I will make directly visible through the fruit. Or alternatively, I will bring through the path of stream-entry. I will fully bring through the path of once-returning, I will attain through the path of non-returning, I will touch through the path of arahantship, I will realise through reviewing. In both methods, "I will touch" means I will experience Nibbāna with the mental body - this is the meaning.

"Not asked" is the root term; its meaning is "not questioned." "Not questioned" means not made to know. "Not requested" means not invited. "Not invited" means not commanded; "not desired," say some. "Not disparaged" means not caused to have confidence. "Speaks" means says. "I am" means I am, I exist. "Or by birth" means or by warrior or brahmin birth. "Or by clan" means or by the Gotama clan and so on. "Or by being a son of good family" means or by the state of being a son of good family. "Or by beauty of complexion" means or by bodily beauty. "Or by wealth" means or by achievement of wealth. "Or by study" means or by the practice of recitation. "Or by field of work" means work itself is the field of work; by that field of work, or by farming, cattle-keeping and so on. "Or by field of craft" means or by the art of archery and so on. "Or by subject of study" means or by the eighteen subjects of study. "Or by learning" means or by the quality of being very learned. "Or by discernment" means or by the knowledge reckoned as discernment of what is a reason and what is not a reason. "Or by some subject matter or other" means or by each one of the subject matters such as birth and so on.

"From a high family" means from a warrior or brahmin family; by this it explains the greatness of birth and clan. "From a wealthy family" means from a family of very wealthy householders; by this it explains the greatness of riches. "From a family of eminent wealth" means from the remaining merchant families and so on; by this it explains abundant gold, silver and so on. For even outcasts can be of eminent wealth. "Well-known" means renowned. "Famous" means accomplished with a retinue. "One versed in the discourses" means one engaged in the discourses. "An expert in monastic discipline" means one who bears the Canon of monastic discipline. "A Dhamma preacher" means one versed in the higher teaching. "A forest dweller" and so on are said for the purpose of showing the practice preceded by the ascetic practices. "An obtainer of the first meditative absorption" and so on are said by way of showing penetration, having shown the eight attainments of the material and immaterial spheres. "Speaks" is the root term. "Says" means he says "I am a teacher of the Canon." "Declares" means he makes it well-known "I am one who practises the ascetic practices." "Explains" means he illumines "I am an obtainer of fine-material meditative absorption." "Expresses" means he makes a different statement "I am an obtainer of immaterial meditative absorption."

"Skilled in the aggregates" means skilful in the own-characteristics and common characteristics of the five aggregates; the meaning is skilful by way of knowing, judging, and abandoning. In the case of elements, sense bases, dependent origination, and so on too, the same method applies. "Skilled in Nibbāna" means skilful regarding Nibbāna. "Of the ignoble" means not of the noble ones. "This quality" means this intrinsic nature. "Of the foolish" means of the unwise. "Of bad persons" means not of good persons. "Oneself" means oneself.

18. "Peaceful" means peaceful through the appeasement of mental defilements beginning with lust. Likewise, with a perfectly calmed self. "Not boasting thus about his morality" means not boasting thus about his morality by the method beginning with "I am accomplished in morality"; it is said to mean not speaking speech that applies to oneself on account of morality. "The skilled call that the noble teaching" means the Buddha and so on, skilled in aggregates and so on, call that non-boasting of his "this is a noble teaching." "For whom there are no swellings anywhere in the world" means for whichever one who has eliminated the mental corruptions, the seven swellings beginning with lust are not present anywhere in the world. The connection is: the skilled call that non-boasting of his "this is a noble teaching" thus.

"Peaceful" is the root term. "Through the calming of lust" means through the state of being calmed of lust, which has the characteristic of dyeing. The same method applies in the case of hate and so on too. "Through being burnt up" means through the burning up of all fevers. "Through being quenched" means through the state of quenching of all torments. "Through being gone" means through the state of being gone, through the state of being far from all unwholesome volitional activities. "Through being tranquillised" means through the state of being incapable of arising in every way. "Through the breaking of seven qualities, one is a monk" means a monk through the state of standing having broken the seven qualities to be stated above. "Identity view, sceptical doubt, adherence to moral rules and austerities" - these three mental defilements are broken by the path of stream-entry; "lust, hate" - these two mental defilements, being gross, are broken by the path of once-returning; those same, being residual, are broken by the path of non-returning; "delusion, conceit" - these two mental defilements are broken by the path of arahantship. In order to show the remaining mental defilements, he said "for him evil unwholesome mental states are broken." "Subject to defilement" means having mental defilements as condition. "Leading to rebirth" means giving rise to renewed existence. "That give trouble" means the disturbances of mental defilements are present here - thus "that give trouble." "Saddarā" is also a reading; the meaning is "with disturbance." "With painful results" means giving suffering at the time of fruition. "Leading to future birth, ageing and death" means being conditions for birth, ageing and death in the future.

"By the path made by oneself" - this is the summarised meaning of the verse - Whoever, by the path developed by oneself, has gone to final nibbāna, has attained the final extinguishment of the mental defilements, and precisely because of having gone to final nibbāna is one who has crossed over uncertainty, having abandoned the distinction of failure and success, deterioration and growth, annihilation and eternalism, demerit and merit, and existence and non-existence, one who has lived the holy life, one whose rebirth is eliminated - he is worthy of these words of praise - that is a monk.

"Itihanti" and "idahantī" - there is a twofold reading. "Itī" - with reference to word-connection and so on, they do not approve the reading "idaha." Therein, "thus" means what was said. "Word-connection" means the connection of terms is word-connection; the meaning is word-joining. "Word-combination" means the unification of terms. "Word-completion" means the completion of terms, the unification of two terms. "Syllable-conjunction" - even what is unified can be incomplete; this is not so. In order to show that there is a conjunction, a coming together of syllables, he said "syllable-conjunction." "Smoothness of phrasing" means the softness of the text due to the sweetness of the phrases stated as "an accumulation of phrases is a term," or of the meaning-phrases, or of the causes of making the meaning clear. "Word-sequence - this" means the progressive order of terms is word-sequence; the meaning is the state of being in succession of terms. "This" means that. If one asks "which?" "Thus" means this. "This" - here the syllable "ma" is stated by way of word-junction. "Is a boaster" means having exalted oneself saying "I am accomplished in morality," one is habitually given to such talk. "He boasts" means he speaks in the manner stated. "He vaunts" means he speaks in various ways. "Boasting" means talk. "Abstaining" means delighted from afar. "Refraining" means delighted through the state of being gone by way of transition from the position. "Desisting" means having turned back from that, having become completely detached in every way, delighted. Therein, like one who has fled having seen a goblin - abstaining. Like one who has gone having run about when an elephant is trampling - refraining. Like one who has gone having struck and crushed in a warrior's battle - desisting.

"One who eliminated the mental corruptions" means one who has eliminated the mental corruptions that are defilements. "The swelling of action" means the swelling, the abundance of actions termed meritorious volitional activity, demeritorious volitional activity, and imperturbable volitional activity. "For whom these" means for whom, the one who has eliminated the mental corruptions, these are the swellings.

19. Having thus shown the practice of one who has eliminated the mental corruptions, now showing the practice of the sectarians who are holders of views, he said "designed, conditioned." Therein, "designed" means supposed. "Conditioned" means conditioned by conditions. "For whom" means for whichever holder of views whatsoever. "Mental states" means views. "Put in front" means placed in front. "They are" means they exist. "Impure" means not clean. "Whatever benefit he sees in himself, dependent on that, peace based on the unstable" means for whom these view-states are put in front, impure, and exist, such a one, since he sees in himself the benefit of that view both pertaining to the present life such as honour and so on, and pertaining to the future life such as distinction of destination and so on, therefore he remains dependent on that benefit and on that view reckoned as peace based on the unstable - so called because of its being unstable, because of its being dependently arisen, and because of its being existent only by convention. He, because of his dependence on that, would either exalt himself or scoff at others even with unfactual virtues and faults.

"Conditioned" is the root term. "Conditioned" means produced by conditions having come together. The term is extended by means of a prefix. "Prepared" means fully produced by conditions. "Established" means rightly placed by way of conditions alone. "Impermanent" means in the sense of non-existence after having been. "Dependently arisen" means arisen dependent on sense-base and object. "Subject to destruction" means having the intrinsic nature of destruction gradually. "Having the nature of falling" means having the intrinsic nature of declining by way of occurrence. "Subject to fading away" means having the intrinsic nature of passing away without returning. "Having the nature of cessation" means having the intrinsic nature of ceasing; the meaning is having the intrinsic nature of ceasing, being of the nature of non-arising. "For one who has gone to views" means for a person who stands having taken up the sixty-two views.

"Putting in front" means placed before. "With craving as his flag" means craving is his flag in the sense of being hoisted; he has the banner of craving - thus "with craving as his flag." In the sense of going before, craving itself is his banner - thus "with craving as his banner." "With craving as his authority" means by way of desire as predominance; or craving has come from predominance - thus "with craving as his authority"; or he has craving as his predominant factor - thus "with craving as his authority." In the case of wrong view as his flag and so on too, the same method applies. "Not clean" means not purified. "Defiled" means soiled by themselves. "Subject to defilement" means causing remorse.

"He sees two benefits" means he will see two virtues. "And a benefit pertaining to the present life" means and a benefit of phenomena evident in this very individual existence. "Pertaining to the future life" means and a benefit to be attained in the world beyond. "Whatever view the teacher holds" means the teacher is one having whatever view he has obtained. "The disciples hold that same view" means the disciples too, hearing his word, become holders of that same view. "They honour" means they make him one who has attained honour. "They respect" means they make him one who has attained respect. "They revere" means they hold him dear with the mind. "They venerate" means they venerate with the veneration of offering the four requisites. "They show esteem" means they make him one who has attained esteem. Therein, to whomever they give the four requisites, having honoured them, well prepared and made superior, he is honoured. To whom they give having established an attitude of respect, he is respected. Whom they hold dear with the mind, he is revered. For whomever they do all this, he is venerated. For whomever they perform the supreme act of humble respect by way of paying respect, rising up in attendance, salutation with joined palms, and so on, he is esteemed. Some explain: "They honour by body, they respect by speech, they revere by mind, they venerate by material gain." "Sufficient for the state of a serpent or" means sufficient, capable, for the state of a serpent or the state of a serpent king. "Or for the state of a supaṇṇa" means for the state of a supaṇṇa king. "Or for the state of a demon" means for the state of a demon general. "Or for the state of a titan" means for the state of a titan. "Or for the state of a gandhabba" means for the state of being reborn in the company of gandhabba gods. "Or for the state of a great king" means for the state of being one of the four great kings. "Or for the state of Indra" means for the state of Sakka. "Or for the state of Brahma" means for the state of being one of the Brahma's retinue and so on. "Or for the state of a god" means for the state of being one of the conventional gods and so on. "For purity" means sufficient, capable, for the state of being pure. "For purification" means for the state of being absolutely pure, free from all stains. "For complete purity" means for the state of being pure in every way.

Therein, lordship in the animal realm is "purity." Lordship in the heavenly world is "purification." Lordship in the Brahma world is "complete purity." "For freedom" means having passed beyond eighty-four thousand cosmic cycles, for the purpose of becoming free. "For liberation" means for the purpose of becoming free through the absence of obstacles. "For complete liberation" means for freedom in every way. "They become pure" means at that time they attain purity through the state of having gone forth. "They become purified" means having taken up the going forth, they become pure in various ways through the state of being engaged in practice. "They become completely pure" means having brought about accomplishment, they become pure in every way. "They become free" by the teaching of another time of those teachers. "They become liberated" by the exhortation of this teacher. "They become completely liberated" by the instruction of this teacher. "I shall become pure" and so on are stated in the sense of the future. "He expects fruit in the future" means expecting resultant fruit in the future. This is merely the wish of those who have gone to wrong views. For a wrong view, when it succeeds, produces hell or the animal realm.

"Absolute peace" means the peace of ultimate escape. "Peace by substitution of factors" means meditative absorption is peace by substitution of factors because the wholesome factor of the first meditative absorption and so on meets the unwholesome factor of the mental hindrances and so on. "Conventional peace" means the peace of views by way of collective designation. To show those by way of classification, he said beginning with "What is absolute peace?" "The Deathless, Nibbāna" and so on are of the meaning already stated above. "For one who has attained the first meditative absorption, the mental hindrances are peaceful" and so on are stated by way of excellence within absorption. But conventional peace is intended in this meaning; "peace" - having rejected the other two kinds of peace, it explains conventional peace only. "Unstable peace" means wavering peace by way of producing results and by way of turning around. "Very unstable peace" means especially wavering peace. "Shaken peace" means trembling peace. "Greatly shaken peace" means especially trembled peace. "Wavering peace" is a synonym for that very thing. "Struck peace" means oppressed peace. "Dependent on peace" means dependent on peace reckoned as wrong view. "Attached" means approached, especially dependent. "Clinging" means become one with.

20. Thus regarding one who is dependent, first, "attachments to views, etc. takes up a teaching." Therein, "attachments to views" means the dwellings of views reckoned as dogmatic belief that "This alone is the truth." "Not easily overcome" means they are not to be overcome with ease. "Having discriminated what is grasped among phenomena" means having discriminated this and that grasped and attached-to teaching among the sixty-two wrong views, the attachments to views that have occurred are not easily overcome - so it is said. "Therefore a man, in those attachments, rejects and takes up a teaching" means since they are not easily overcome, therefore a man, in those very attachments to views, rejects and takes up, gives up and grasps this and that teaching - the teacher, the preaching of the teaching, and the variety of group and so on, of the variety of goat-practice, cow-practice, dog-practice, five-fold austere asceticism, precipice-leaping, squatting-striving, thorn-bed and so on - like a forest monkey this and that branch; so it is said.

Thus rejecting and taking up, because of an unsettled mind, one would produce fame or ill repute for oneself or for another even through non-existent virtues and faults. "Difficult to overcome" means difficult to surpass. "Difficult to cross" means difficult to cross over. "Difficult to cross over, difficult to transcend, difficult to turn back from" are augmented by a prefix.

"Having discriminated" means having made a determination by way of eternalism. "Having decided" means having made a judgment in various ways by way of self. "Having examined" means having sought. "Having thoroughly examined" means having sought in every way by way of what belongs to a self. "Nicinitvā viccinitvā" is also a reading. "Grasping by limitation" means grasping by setting a boundary. "Grasping by portion" means grasping by way of share, as in such passages as "having divided into portions." "Grasping by excellence" means the highest grasping. "Grasping by share" means grasping by way of constituent parts. "Grasping by accumulation" means grasping by way of category. "Grasping by collection" means grasping by way of share and by way of category. "This is true" means this very intrinsic nature. "Real" means the state of being actual, the undistorted intrinsic nature. "Actual" means devoid of change. "Factual" means existing. "Exact" means according to its inherent nature. "Not reversed" means not wrong.

"Rejects" means discards, throws away. "By cutting off others, or" means by causing others to give up. "Being unable to attain, or" means not reaching or being unable, one gives up. "Another cuts off" means another causes separation. "There is not here" means there is not here. "Being unable to attain morality" means not accomplishing morality. "Rejects morality" means gives up morality. The same method applies to the subsequent ones from here as well.

21. But whoever is wise because of being endowed with wisdom that shakes off the faults of all wrong views and so on, for that wise one indeed, etc. he is unattracted. What is meant? Because of being endowed with the qualities of wisdom, for the wise one who has shaken off all evil, the Worthy One, there is no designed view anywhere in the world, in this or that existence. He, through the absence of that view, and whereas sectarians, concealing the evil deeds done by themselves, go to this bias through deceit or through conceit, having abandoned even that deceit and conceit, the wise one, by what would he go among the faults of lust and so on; or in the present life or in the future state, by what would he come to be reckoned among the distinctions of destination in hell and so on; he is unattracted; for he is unattracted through the absence of the two involvements of craving and wrong view.

"Why" means for what reason. "'Wise' is called wisdom" means why is wisdom spoken of as "wise"? "By that wisdom, bodily misconduct" means by that wisdom of the aforementioned kind, conduct occurring from the body that is badly practised, or conduct that is corrupt because of being putrid with mental defilements - thus it is bodily misconduct. "Shaken off and washed" means shaken and cleansed. "Thoroughly washed" means rightly cleansed. "Completely washed" means especially well completely washed. "Lust is shaken off" and so on should be applied by means of the four paths.

"By right view, wrong view is shaken off" means by right view associated with the path, wrong view is shaken, moved, and cleansed. In the case of right thought and so on too, the same method applies. For this was said: "For one of right view, monks, wrong view has been worn away" - the discourse should be expanded. "By right knowledge" means by knowledge associated with the path, or by reviewing knowledge. "Wrong knowledge" means perverted knowledge, inexact knowledge, and the delusion that has arisen by way of thinking about the means for evil deeds, having done evil, and by way of reviewing thus "It was well done by me." "By right liberation, wrong liberation" means the opposite of liberation by eradication, being merely an inexact liberation designated as liberation of mind.

"The Worthy One with these qualities of wisdom" means the Worthy One, standing far from mental defilements such as lust and so on, is endowed with these qualities of the aforementioned kind that wash away mental defilements. "Wise one" means a wise person; for that very reason he said "He has shaken off lust" and so on.

"Deceit is called deceptive conduct" means deceptive conduct is that which has the doing of deception, the making of deception. "For the purpose of concealing that" means for the reason of not making manifest those misconducts. "Directs an evil wish" means establishes an inferior longing. "He wishes 'May they not know me'" means he expects "May others not know the evil done by me." "He thinks" means he produces applied thought. "He speaks words" means a monk, knowingly transgressing the regulation, makes it weighty. He speaks as if at peace, saying "There is no place of transgression for us." "He exerts himself bodily" means he makes an effort with the body, thinking "May no one know this evil deed done by me." Because of concealing existing faults, there is eye-deluding deceit - thus he is deceitful; the state of a deceitful one is deceitfulness. Because of concealing again after having done evil, beings transgress by means of this - thus it is transgression. Because of showing otherwise through bodily and verbal actions, one deceives - thus it is deception. By means of this, beings act fraudulently - thus it is fraud; the meaning is they act wrongly. Because of scattering away evil deeds, saying "I do not do thus" - thus it is scattering. Because of avoiding, saying "I do not do thus" - thus it is evasion. Because of gathering together by body and so on - thus it is concealment. Concealment in equal proportion is complete concealment. Just as one covers dung with grass and leaves, so one conceals evil with bodily and verbal actions - thus it is covering. Covering from every side is complete covering. Not showing by making it clear - thus it is not making manifest. Not showing by making it open - thus it is not making open. Covering well is thorough covering. Because of doing evil again by means of concealing what has been done - thus it is evil doing. "This is called" means this deceit, having the characteristic of concealing what has been done, is called deceit; a person endowed with which is like an ember concealed by ashes, like a stump concealed by water, and like a knife wrapped in rags.

"Conceit in one way" means conceit as one delimitation, one portion. "That which is the elevation of consciousness" means that which is the uplifting of consciousness; the meaning is "this is conceit." Here, conceit that has arisen without reference to a person is stated.

"Conceit of self-extolling" means the conceit of placing oneself above. "Conceit of scoffing at others" means the conceit of making others inferior. These two conceits are stated mostly by way of the manner in which they actually occur.

"The conceit 'I am superior'" means conceit arisen in dependence on birth and so on as "I am superior." In the case of the conceit of equality and so on too, the same method applies. Thus these three conceits too are stated by way of the manner in which they actually occur, without depending on a particular person. Among those, each one arises for all three - the superior, the equal, and the inferior. Therein, the conceit "I am superior" is exact conceit only for the superior, and inexact conceit for the rest. The conceit "I am equal" is exact conceit only for the equal, and inexact conceit for the rest. The conceit "I am inferior" is exact conceit only for the inferior, and inexact conceit for the rest.

Conceit in four ways is stated by way of worldly adversities. Conceit in five ways is stated by way of the five types of sensual pleasure. Conceit in six ways is stated by way of the accomplishment of the eye and so on. Therein, "generates conceit" means produces conceit.

In the description of conceit in seven ways, "conceit" means elation. "Arrogance" means conceit arisen by way of imagining, having surpassed, thinking "There is none equal to me in birth and so on." "Conceit and arrogance" means conceit arisen thus: "This one was formerly equal to me, now I am the foremost, this one is more inferior." He said "conceit and arrogance" in order to show that, just as a burden upon a burden, taking up the former conceit of equality, this is called conceit and arrogance. "Inferiority complex" means the conceit of inferiority. That which was called the conceit "I am inferior," this is called inferiority complex. But here too, "You are of noble birth, your birth is like the birth of a crow. You are of good clan, your clan is like the clan of an outcast. You have a voice, your voice is like the voice of a crow" - thus, by way of occurrence placing oneself below, this should be understood as "inferiority complex."

"Overestimation" means the conceit of attainment arisen for one who, without having reached the four truths, has the perception of having reached them; for one who, when the function to be done by the four paths has not been done, has the perception of it being done; for one who, when the phenomena of the four truths have not been attained, has the perception of having attained them; for one who, when arahantship has not been realised, has the perception of having realised it - this is called overestimation. But for whom does this arise, and for whom does it not arise? First, it does not arise for a noble disciple. For he, having arisen pleasure through reviewing the mental defilements abandoned by the path, fruition, and Nibbāna, and the remaining mental defilements, is without uncertainty regarding the penetration of noble qualities; therefore conceit does not arise for stream-enterers and so on by way of "I am a once-returner" and so on, and it does not arise for one who is immoral. For he is indeed without hope regarding the achievement of noble qualities. It does not arise even for one who is moral but has abandoned the meditation subject and is devoted to fondness of sleep and so on; but it arises for one of pure morality who is diligent in the meditation subject, who, having defined mentality-materiality, has crossed over uncertainty through the discernment of conditions, and having applied the three characteristics, is meditating on activities, who has begun insight practice; and when it has arisen, one who is a pure obtainer of serenity or a pure obtainer of insight sets it aside in the meantime. For he, not seeing the occurrence of mental defilements for even ten years, or twenty years, or thirty years, or eighty years, imagines "I am a stream-enterer" or "a once-returner" or "a non-returner"; but one who is an obtainer of serenity and insight sets it aside only at arahantship. For his mental defilements have been suppressed by the power of concentration, and activities have been well discerned by the power of insight; therefore even for sixty years, or eighty years, or a hundred years, mental defilements do not occur; his mental conduct is just like that of one who has eliminated the mental corruptions. He, thus not seeing the occurrence of mental defilements for a long time, without remaining in the meantime, imagines "I am a Worthy One."

"The conceit 'I am'" means conceit arisen in regard to the five aggregates by the method beginning with "I am" regarding matter, thinking "I am matter and so on." "Wrong conceit" means conceit arisen through evil fields of work, fields of craft, subjects of study, learning, discernment, moral rules and austerities, and through evil view. Therein, "evil field of work" means the work of fishermen, fish-catching, hunting, and the like. "Evil field of craft" means skill in making fish-nets, fish-traps, and worm-hooks, and in casting snares, impalement, and so on. "Evil subject of study" means whatever knowledge for harming others. "Evil learning" means that connected with the Bhārata war, the abduction of Sītā, and so on. "Evil discernment" means discernment connected with insulting speech, theatrical contrivance, lamentation, and so on. "Evil morality" means goat-morality, ox-morality. "Ascetic practice" too is just the goat-practice and ox-practice. "Evil view," however, is any view whatsoever among the sixty-two wrong views. The eightfold conceit is of obvious meaning only.

In the description of conceit in nine ways, the nine conceits beginning with "I am superior" towards a superior are stated in dependence on a person. Here, however, the conceit "I am superior" towards a superior arises in kings and in those gone forth. For a king, by reason of his country or his wealth and vehicles, produces this conceit thinking "Who is there equal to me?" One gone forth too, by reason of his morality and ascetic practices and so on, produces this conceit thinking "Who is there equal to me?"

The conceit "I am equal" towards a superior also arises in those very same persons. For a king, by reason of his country or his wealth and vehicles, produces this conceit thinking "What difference is there between me and other kings?" One gone forth too, by reason of his morality and ascetic practices and so on, produces this conceit thinking "What difference is there between me and another monk?"

The conceit "I am inferior" towards a superior also arises in those very same persons. For a king whose country or wealth and vehicles and so on are not very well accomplished, he produces this conceit thinking "Being called a king is merely a conventional expression for me; what kind of king am I?" One gone forth too, of little material gain and honour, produces this conceit thinking "That I am a preacher of the Teaching, very learned, a great elder - this is mere talk; what kind of preacher of the Teaching am I, what kind of learned person am I, what kind of great elder am I, when I have no material gain and honour?"

The conceit "I am superior" towards an equal and so on arise in ministers and the like. For a minister or a provincial official, by reason of his wealth, vehicles, and conveyances and so on, produces these conceits thinking either "What other royal servant is there equal to me?" or "What difference is there between me and others?" or "Minister is merely a name for me; I do not even have enough for food and clothing; what kind of minister am I?"

The conceit "I am superior" towards an inferior and so on arise in slaves and the like. For a slave, through his mother's side or his father's side, produces these conceits thinking either "What other slave is there equal to me? Others, being unable to make a living, became slaves on account of their bellies, but I am superior because I have come by lineage," or "By the state of being a slave of pure lineage on both sides, what difference is there between me and such-and-such a slave?" or "I have come to slavery by reason of my belly, but on the side of my mother and father, there is no ground for my being a slave; what kind of slave am I?" And just as a slave, so too refuse-removers, outcasts, and the like produce these very conceits.

And here, only the conceit arisen as "I am superior" towards a superior is a conceit in accordance with reality; the other two are conceits not in accordance with reality. Likewise, only the conceit arisen as "I am equal" towards an equal and "I am inferior" towards an inferior is a conceit in accordance with reality; the other two are conceits not in accordance with reality. Therein, conceits in accordance with reality are to be destroyed by the path of arahantship; conceits not in accordance with reality are to be destroyed by the path of stream-entry.

And here, the conceit "I am superior" towards a superior is conceit arisen thus as "I am superior" in the sense of being the highest regarding one who is the highest; the conceit "I am equal" towards a superior is conceit arisen thus as "I am equal" in the sense of being equal regarding one who is the highest. The conceit "I am inferior" towards a superior is conceit arisen thus as "I am inferior" in the sense of being inferior regarding one who is the highest. Thus the conceit of superiority, the conceit of equality, and the conceit of inferiority - these three conceits arise towards a superior. For an equal too, three conceits arise: "I am superior," "I am equal," "I am inferior." For an inferior too, three conceits arise: "I am inferior," "I am equal," "I am superior."

In the description of conceit in ten ways, "here a certain one generates conceit" means a certain person generates conceit. "Or by birth" means or by the achievement of birth such as the state of being a warrior and so on. "Or by clan" means or by a superior clan such as the Gotama clan and so on. "Or by being a son of good family" means or by the state of being of a great family. "Or by beauty of complexion" means or by the state of having a body endowed with beauty. For the body is called "pokkhara" (lotus); the meaning is by the state of being handsome through the achievement of beauty. "Or by wealth" means or by the state of being endowed with wealth; the meaning is "there is no measure of my wealth that has gone into storage." "Or by study" means or by way of recitation. "Or by field of work" means or by field of work proceeding by the method beginning with "the remaining beings are like crows with broken wings, but I am of great supernormal power, of great might," or "whatever work I do, that succeeds." "Or by field of craft" means or by field of craft proceeding by the method beginning with "the remaining beings are without craft, I am skilled in craft." "Or by subject of study" means this is by the very method stated above. "Or by learning" means or by learning of the kind beginning with "the remaining beings are of little learning, but I am very learned." "Or by discernment" means or by discernment of the kind beginning with "the remaining beings are without discernment, but there is no measure of my discernment." "Or by some subject matter or other" means or by some other subject matter not mentioned. "Whatever such conceit" means conceit by way of the making of conceit. "Imagination, state of imagining" is a description of the mode and nature. It is "elevation" in the meaning of being raised up. In whomever it arises, it raises up that person, having lifted him up and placed him - thus "elation." It is a "flag" in the meaning of being elevated. It is "exertion" in the meaning of lifting up, because it seizes consciousness. "Banner" is called the flag that is exceedingly lofty among many flags. Conceit too, arising again and again, with reference to successive ones, is like a banner in the meaning of being exceedingly lofty - thus "banner"; desiring that banner is "vainglory"; the state of that is "vainglory." But that belongs to consciousness, not to itself. Therefore it was said "vainglory of consciousness." For consciousness associated with conceit desires the banner; the state of that, conceit reckoned as the banner. "The wise one, having abandoned deceit and conceit" - having abandoned, having given up - he who is that wise one, the Worthy One, having abandoned defilements by way of dispelling, putting an end to, and so on according to the method stated above, stands firm; would he go by that defilement of lust and so on?

"As doomed to Niraya Hell or" means or as a being reborn in hell. In the case of the animal realm and so on too, the same method applies. "That cause does not exist" means the productive cause by which he would be reborn in the destinations and so on, that cause does not exist. "Condition" is a synonym for that very thing. "Reason" means possibility. For a reason, because of the result's dependent occurrence upon it, is called the "possibility" of its own result. Therefore, by whatever cause, by whatever condition he would be reborn in the destinations and so on, that reason does not exist.

22. Now, whoever has involvement by the state of those two involvements, that one with involvement indeed, etc. all views right here. Therein, "involvement" means based upon craving and wrong view. "Approaches dispute regarding phenomena" means "he is lustful" or "he is hateful" - thus regarding those various phenomena he approaches dispute. "But by what and how would one speak of one without involvement" means but by the abandoning of craving and wrong view, one without involvement, one who has eliminated the mental corruptions - by what lust or hate and how would one say "he is lustful" or "he is hateful"? Thus he is blameless, and would he be one who conceals what he has done like the sectarians? - this is the intention. "For self and non-self do not exist for him" means for him there is neither view of self nor annihilationist view; there is no grasping or releasing designated as self and non-self. If one asks, for what reason do they not exist? "He has shaken off all views right here." Because he right here in this individual existence has shaken off, abandoned, dispelled all wrong views by the water of knowledge - thus he concluded the teaching with the pinnacle of arahantship. Having heard that, the king, delighted, paid respect to the Blessed One and departed.

"Lustful or" means lustful through lust, or. In "corrupted or" and so on too, the same method applies. "Those volitional activities have not been abandoned" means the meritorious, demeritorious, and imperturbable volitional activities - those have not been abandoned. "Because volitional activities have not been abandoned" means by the state of not having been abandoned of those volitional activities of action of the aforementioned kind. "He approaches dispute regarding destination" means he goes to the speaking of one of the five destinations. Therefore he said - "As doomed to Niraya Hell or" etc. "he approaches, goes to the dispute." "Would speak" means would discuss. "There is nothing grasped" means there is nothing to be grasped. "There is nothing to be released" means because of having released and remaining steadfast, there is nothing to be freed.

"For whom there is something grasped" means for whatever person there is grasping as "I" and "mine." "For him there is something to be released" means for that person there is something to be freed. The terms above should be reversed and connected. "Has transcended grasping and releasing" means the Worthy One has gone beyond grasping and releasing. "Has passed beyond growth and decline of higher intelligence" means having surpassed both growth and decline, he proceeds. From "He has completed his dwelling" and so on, making "burnt by the fire of knowledge" the conclusion, is by the very method stated above. "Has shaken off" means has cut off. "Shaken, thoroughly shaken, completely shaken off" - the term is augmented by a prefix.

In the Saddhammappajjotikā, the Commentary on the Mahāniddesa,

the Explanation of the Duṭṭhaṭṭhakasutta Niddesa is finished.

4.

Explanation of the Suddhaṭṭhakasutta Niddesa

23. In the fourth, the Pure Octad, the meaning of the first verse to begin with is - Not, monks, by such seeing does purity come to be, but rather, having seen Candābha the brahmin - who is impure due to the state of being stained by mental defilements, and still afflicted due to the achievement of the diseases of mental defilements - or another of such form, a fool who is a holder of wrong views directly knows "I see the pure, the supreme, the healthy; by that seeing reckoned as views, purity of a man comes to be." He, thus directly knowing, having known that seeing as "supreme," being one contemplating purity in that seeing, falls back on that seeing as "path knowledge." That, however, is not path knowledge.

"Attained the supreme health" means having reached the highest freedom from disease and standing firm therein. "Attained shelter" means likewise having attained protection. "Attained a rock cell" means having attained a hiding place. "Attained refuge" means having attained support, or having attained the removal of suffering. "Attained fearlessness" means having attained the state of being without fear. "Attained the imperishable state" means having attained the state of being motionless. "Attained the deathless" means having attained the Deathless, the great Nibbāna. "Attained Nibbāna" means having attained that which is devoid of craving.

"Directly knowing" means knowing with distinction. "Understanding" means one who is understanding. "Cognizing" means knowing in manifold ways. "Recognizing" means cognizing dependent on this and that. "Penetrating" means making it in the heart.

"Eye-consciousness through seeing of material form" means seeing of material form by eye-consciousness. "He falls back on it as knowledge" means he believes it to be wisdom. "He falls back on it as the path" means he believes it to be "a method." "The way" means passage. "Means of deliverance" means that which takes and goes - thus deliverance. Or the reading is "niyyāna."

24. "If purity by what is seen" is the second verse. Its meaning is - If by that which is seen, reckoned as the seeing of material form, purity from mental defilements comes to be for a man, or if by that knowledge he abandons the suffering beginning with birth, this being so, it follows that he is purified by another, by a path of impurity other than the noble path, that he is purified while still with clinging, being one with clinging through the clingings of lust and so on - he has arrived at the point where this must be said; but one of such a nature is not purified. Therefore "for view reveals him thus speaking" - that view itself declares him as "this one holds wrong views"; in accordance with the view, by the method beginning with "the world is eternal," he speaks in such and such ways.

"One who conducts himself together with lust" is "with lust"; the meaning is "one who has lust." In the case of "with hate" and so on too, the same method applies.

25. "The brahmin does not" is the third verse. Its meaning is - Whoever is a brahmin because of having warded off evil, he, having attained the elimination of mental corruptions through the path, a brahmin who has eliminated the mental corruptions, does not speak of purity by means other than noble path knowledge - through wrong knowledge arisen regarding what is seen, reckoned as forms considered to be supremely auspicious, regarding what is heard, reckoned as sounds of such a kind, regarding morality, reckoned as non-transgression, regarding observances, classified as elephant-vow and so on, or regarding what is sensed, classified as earth and so on. The remainder is stated for the purpose of praising that brahmin. For he is untainted by merit in the three realms and by all evil. Why? Because of the abandoning of that view of self, or because of the abandoning of any grasping whatsoever, he is one who has abandoned self; because of the non-performance of meritorious volitional activities and so on, he is called "not producing anything here." Therefore, praising him thus, he said. And the connection of all of it with the first line should be understood - "Untainted by merit and evil, having abandoned self, not producing anything here, the brahmin does not speak of purity from another." "Not" as rejecting means "not" is a negation.

"Having expelled all evil deeds" - the meaning of the verse is - Whoever, having expelled all evil deeds by the fourth path, is of established self - it is said simply as "established." And precisely because of having warded off evil, he is spotless, having attained the spotless state, the state of Brahmā, the supreme state; well concentrated through the concentration of the highest path and fruition, by which the stain of mental defilements that cause disturbance to concentration has been relinquished; having passed beyond the round of rebirths through the transcendence of the cause of the round of rebirths, a consummate one because of having completed his task; and because of being independent of craving and wrong views, he is called independent; and because of being unchanging regarding worldly adversities, he is called "such a one." Thus worthy of praise, he is a Brahmā, he is a brahmin.

"Apart from the establishments of mindfulness" means having excluded the four establishments of mindfulness. In the case of the right strivings and so on too, the same method applies.

"There are some ascetics and brahmins" means certain ones who have obtained the conventional expression "ascetics and brahmins" by worldly convention are found. "Those who believe in purity through what is seen" means those wishing for purity through what is seen. "The seeing of certain forms by them" means these believers in purity through what is seen, their looking at those visual objects. "They regard as a blessing" means they establish it as the cause of supernormal power, the cause of higher intelligence, the cause of all success. "They regard as a non-blessing" means they establish it as not the cause of supernormal power, not the cause of higher intelligence, not the cause of success. "Having risen early" means these believers in blessings through what is seen and so on, having risen up beforehand. "Associated with blessings" means associated with the cause of growth in a special way. "They see forms" means they will see various kinds of visual objects. "A cāṭaka bird" means one so named. "A young bamboo shoot born under the Phussa constellation" means a young Marmelos tree shoot arisen under the Phussa constellation. "A pregnant woman" means a woman with child. "One going with a boy placed on the shoulder" means one going having lifted a young boy onto the shoulder. "A full pot" means a pot full of water. "A red fish" means a red salmon. "A chariot with thoroughbreds" means a chariot yoked with Sindh horses. "A bull" means an auspicious bull. "A tawny cow" means a tawny cow.

"A heap of straw" means a heap of chaff. "A pot of buttermilk" means a jar filled with cow's buttermilk and so on. "An empty pot" means a hollow pot. "A dancer" means a dancer and so on. Some say "a cheat's performance." "A naked ascetic" means a clotheless ascetic. "A donkey" means a donkey. "A donkey-cart" means a vehicle and so on yoked with a donkey. "A vehicle yoked with one" means a vehicle connected with one draught animal. "A one-eyed person" means one blind in one eye or both eyes. "A cripple" means one with a crooked hand. "A lame person" means one with a lame foot, a foot gone sideways. "A paralytic" means one who creeps on a chair. "An old person" means one decrepit with age. "A sick person" means one afflicted by disease. "Dead" means deceased.

"Those who believe in purity through what is heard" means those desiring purity through what is heard by ear-consciousness. "The hearing of sounds" means the hearing of sound-objects. "Vaḍḍhā" or and so on are said having taken merely the sounds current in the world. But as for non-blessings, they are just the sounds spoken by each and every name beginning with "one-eyed" and so on. "They cut" or means the hands and feet and so on are cut off, or. "They break" or means the head and so on are broken, or. "Burnt" or means burnt by fire, or. "Lost" or means destroyed by thieves and so on, or. "There is not" or means it is not found, or.

"Those who believe in purification through morality" means those desiring purification through morality. "By mere morality" means by mere restraining. "By mere self-control" means by mere abstaining. "By mere restraint" means by mere closing of the doors. "By mere non-transgression" means by merely not having transgressed. "The ascetic Muṇḍikāputta" means one who obtained his name from his mother. "Accomplished in the wholesome" means fully complete in the wholesome. "Supreme in the wholesome" means highest in the wholesome. "One who has attained the highest attainment" means one who, having reached the state of being able to attain the highest arahantship, stands thus. "Unconquerable" means an ascetic who is unable to be defeated.

"Those who believe in purification through ascetic practices" (vatasuddhikā) means those who desire purity through ascetic practice by way of observance. "Elephant-practice observers or" (hatthivatikā vā) means those who have taken upon themselves the elephant practice are elephant-practice observers; the meaning is they perform all the actions of elephants. How? With the mind arisen thus: "From today onwards I shall do what is to be done by elephants," they perform the manner of walking of elephants, the manner of standing, the manner of sitting, the manner of lying down, the manner of defecating and urinating, and having seen other elephants, having raised the trunk, they perform the manner of walking and everything - thus they are elephant-practice observers. In the case of horse-practice observers and so on too, it should be connected as appropriate according to what is obtainable. Among those, at the end, "direction-practice observers or" means those who have taken upon themselves the direction practice by way of worshipping the eastern and other directions. The taking up of a religious vow by these ascetics and brahmins of the aforementioned kind, when succeeding, leads to the company of elephants and so on. But if he has wrong view, it should be known that for one thinking "By this observance of morality and ascetic practice and holy life I shall become a god or an inferior deity," he becomes one of those in hell or the animal realm. For this was said by the Blessed One -

The meaning should not be taken that gandhabba-practice observers and so on approach the company of gandhabbas and so on; it should be taken that because of having grasped wrong view, they approach only hell or the animal realm.

"Those who believe in purification through what is sensed" (mutasuddhikā) means those who believe in purification through what is touched. "They touch the earth" (pathaviṃ āmasanti) means they touch with the body the great earth together with its constituent materials. "Green vegetation" (harita) means moist, green grass. "Cow-dung" (gomaya) means the dung of cows and so on. "Tortoise" (kacchapa) means of many kinds such as bone tortoises and so on. "They step on a ploughshare" (phālaṃ akkamanti) means they tread upon an iron ploughshare. "A cartload of sesame" (tilavāha) means a cart of sesame or a heap of sesame. "They eat auspicious sesame" (phussatilaṃ khādanti) means they eat sesame connected with a blessing. "They anoint with auspicious oil" (phussatelaṃ makkhenti) means they anoint the body with such sesame oil. "Toothbrush" (dantakaṭṭha) means a tooth-bangle. "They bathe with clay" (mattikāya nhāyanti) means having rubbed the body with smooth clay such as that from an anthill and so on, they bathe. "They wear a cloth" (sāṭakaṃ nivāsenti) means they put on a garment connected with a blessing. "They wrap a turban" (veṭhanaṃ veṭhenti) means they place and fasten on the head a head-wrap, a cloth of wool and so on.

"Wholesome volitional activity in the three realms" (tedhātukaṃ kusalābhisaṅkhāra) means the conditioned volitional activity arisen from proficiency, giving rise to conception in the sensual element, the material element, and the immaterial element. "All that is unwholesome" (sabbaṃ akusala) means the twelvefold unwholesome arisen from lack of proficiency. "When" (yato) means whenever (yadā). Those tenfold meritorious volitional activity, twelvefold demeritorious volitional activity, and fourfold imperturbable volitional activity are as appropriate abandoned by abandoning through eradication. "Having abandoned the view of self" (attadiṭṭhijaha) means one who has given up the view grasped as "this is my self." "Having abandoned grasping" (gāhaṃ jaha) means one who has given up the grasping associated with conceit as "this I am." Again, "having abandoned self" (attañjaha) means what has been grasped by adhering through the influence of craving and through the influence of views as "this is mine," and touched from outside, and attached to therein, and having swallowed through the influence of strong craving, clung to, and strongly infatuated with. "All that has been given up" and so on are according to the method already stated.

26. Having thus said "the brahmin does not speak of purity from another," now, showing the inability of that view to lead out for those who hold wrong views and speak of purity from another, he spoke the verse "having abandoned the former." Its meaning is - For they, though being proponents of purity from another, because of the non-abandonment of that view, there is grasping and releasing; because of that, having abandoned the former - the teacher and so on - and dependent on the latter, followed by craving termed longing, overpowered, they do not cross over attachment classified as lust and so on; and not crossing over that, they take up and let go of this and that teaching, like a monkey with branches.

"Having abandoned the former teacher" means having avoided the formerly taken acknowledgment of a teacher. "Dependent on another teacher" means dependent on, clinging to another acknowledgment of a teacher. In "having abandoned the former preaching of the teaching" and so on too, the same method applies.

"Followed by craving" means followed by craving. "Gone after craving" means gone after craving. "Spread by craving" means spread by craving, or rushed forward. "Fallen into craving, dropped" means submerged in and cast down by craving.

"Monkey" means an ape. "In the forest" means in the woodland. "Forest wilds" means in a great forest. "Roaming" means going. "Just so" is the comparison of the simile. "Various" means different. "Various wrong views" means wrong views of different kinds. "They take and release" means they take by way of grasping and they release by way of abandoning. "They grasp and let go" means they make an impediment and give up and cast away.

27. And the connection of the fifth verse - He who was stated as "for view reveals him thus speaking," he is meant by "having accepted by oneself." Therein, "by oneself" means oneself. "Having accepted" means having taken up. "Rites" means the elephant rite and so on. "High and low" means from one to another, or inferior and superior, from teacher to teacher and so on. "Attached to perception" means stuck to the perception of sensuality and so on. "And the wise one, having understood the Teaching through the knowledges" means the one wise in ultimate reality, and the Worthy One, having thoroughly understood the Teaching of the four truths through the four knowledges of the path as inspirations. The remainder is well-known.

"Having accepted oneself" means having taken up by oneself. "Having taken" means having taken up, having grasped. "Having accepted" means having rightly taken. "Having taken up" means having made an impediment. "Having taken upon oneself" means having rightly made an impediment. "Having grasped" means not having let go. "Having adhered to" means having shown. "Having clung to" means having established. The perception of sensuality and so on are according to the method already stated.

"Wise one" means sagacious. "Gone to true knowledge" means gone to the state of cognising. "One with knowledge" means accomplished in wisdom. "Discerning" means one who investigates with knowledge. "Sagacious" means one whose knowledge is weighed by impermanence and so on. "Wisdom" and so on are according to the method stated above. "Investigates the Teaching of the four truths" is the enlightenment factor of investigation of phenomena. The meaning of factor of enlightenment has already been stated above. "Investigation" is just wisdom that discriminates the Teaching of the four truths. For it has been said: "Investigation is reflection on the Teaching." "Insight" is just wisdom that sees in various ways, associated with the path. "Right view" means the beautiful, praised, excellent right view associated with the path. "Through those knowledges" means through just those four knowledges of the path. "Gone to the end" means gone to the conclusion of birth, ageing and death. "Gone to the summit" and so on are according to the method stated above. Or "one who has gone to the end of the knowledges" means one who has reached the conclusion of what is to be known. Or "one who has gone to the end through the knowledges" means one who has gone to Nibbāna, reckoned as the end, by way of the limit of the suffering of the round of rebirths through the four knowledges of the path as inspirations. "Because of having known" means by the state of having known, by the state of having understood.

The meaning of the verse "Having investigated all the vedas" is as follows: Whoever, making the destruction of mental defilements by means of the four knowledges of the path as inspirations, has gone, he is in the ultimate sense called one who has attained the highest knowledge. He himself, the vedas designated as scriptures of all ascetics and brahmins, having investigated them by that very path development, by function, by way of impermanence and so on. Therein, through the abandoning of desire and lust, having overcome that very all knowledge, whatever feelings arise conditioned by knowledge or otherwise, he is without lust regarding all those feelings. Therefore, showing that meaning, when asked "what attainment do they call one who has attained the highest knowledge," without saying "this is the attainment," "having investigated the vedas, etc. he is one who has attained the highest knowledge" - thus he said. Or because whoever, having investigated the vedas through the wisdom of investigation, through the abandoning of desire and lust therein, having overcome all knowledge, goes on. He has gone to, known, and indeed surpassed the vedas designated as scriptures. Whoever is without lust regarding feelings, he too has gone to and surpassed the vedas designated as feelings; one who has attained the highest knowledge also because he has gone beyond feeling. Therefore, showing that meaning too, without saying "this is the attainment," "having investigated the vedas, etc. he is one who has attained the highest knowledge" - thus he said.

"Having understood" means having come together with knowledge. "Having fully realised" means having penetrated with knowledge. "The Teaching" means the Teaching of the four truths. "All activities" means all phenomena with conditions. For they are called conditioned activities. "Activities" means they are produced by conditions having come together; they are spoken of as distinguished as "conditioned" because of being thus produced by conditions having come together. "The material and immaterial phenomena of the three planes produced by kamma are conditioned activities" - thus it is said in the commentaries. They too are included among the conditioned activities in such passages as "impermanent indeed are activities" and so on. In such passages as "When, monks, this male person gone to ignorance generates a meritorious activity" and so on, activities with ignorance as condition themselves have come. The wholesome and unwholesome volitions of the three planes are called generating activities. In such passages as "as far as the momentum of the effort, having gone that far, it stood, methinks, as if fixed on its axle" and so on, the bodily and mental energy that has come is called the activity of exertion. In such passages as "For a monk who has attained the cessation of perception and feeling, friend Visākha, verbal activity ceases first, then bodily activity, then mental activity" and so on, applied and sustained thought construct speech - thus they are verbal activities; in-breath and out-breath are conditioned by the body - thus they are bodily activities; perception and feeling are conditioned by consciousness - thus they are mental activities. But here conditioned activities are intended. Impermanent in the sense of non-existence after having been. Suffering in the sense of oppression. "All phenomena" is said including Nibbāna within. Non-self in the sense of being beyond control. In "with ignorance as condition, activities," here that dependent on which the result goes is the condition. "Dependent on" means not without, not rejecting - this is the meaning. "Goes" means arises and also proceeds - this is the meaning. Furthermore, the meaning of being helpful is the meaning of condition. Ignorance and that is a condition - thus "ignorance-condition"; therefore "with ignorance as condition." "Activities come to be" means they are produced; thus the connection of the word "come to be" should be made with the remaining terms as well.

Therein, what is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering, not knowing the past, not knowing the future, not knowing both the past and the future, not knowing phenomena that are dependently arisen through specific conditionality. What are activities? Meritorious volitional activity, demeritorious volitional activity, imperturbable volitional activity, bodily activity, verbal activity, mental activity; eight sensual-sphere wholesome volitions, five fine-material-sphere wholesome volitions are meritorious volitional activity; twelve unwholesome volitions are demeritorious volitional activity; four immaterial-sphere wholesome volitions are imperturbable volitional activity; bodily volition is bodily activity, verbal volition is verbal activity, mental volition is mental activity.

Therein one might ask - But how should this be known: "These activities have ignorance as condition"? Because of their existence when ignorance exists. For one in whom not knowing reckoned as ignorance regarding suffering and so on has not been abandoned, he, through not knowing regarding suffering first and regarding the past and so on, having grasped the suffering of the round of rebirths with the perception of happiness, begins the threefold activities which are the cause of that very suffering. Through not knowing regarding the origin, imagining the activities which are the accessories of craving - though being the cause of suffering - as the cause of happiness, he begins them. But through not knowing regarding cessation and the path, having become one with the perception of the cessation of suffering even regarding special destinations which are not the cessation of suffering, and having become one with the perception of the path to cessation even regarding sacrifices, immortality practices, and so on which are not the path to cessation, desiring the cessation of suffering, he begins the threefold activities by means of sacrifices, immortality practices, and so on.

Moreover, he, through that state of ignorance not abandoned regarding the four truths, especially not knowing as suffering the suffering reckoned as the result of merit - though beset with numerous dangers such as birth, ageing, disease, death, and so on - begins meritorious volitional activity, consisting of the divisions of bodily, verbal, and mental activity, for the achievement of that, like one desiring a celestial nymph leaping off a precipice. And even though not seeing the suffering of change that produces great fever at the end of that result of merit deemed to be happiness, and its unsatisfactoriness, he begins meritorious volitional activity of the aforesaid kind conditioned by that, like a moth rushing into a lamp flame, and like one greedy for a drop of honey licking a sword-blade smeared with honey.

And not seeing the danger in the indulgence of sensual pleasures and so on together with their results, through the perception of happiness and through being overpowered by mental defilements, he begins demeritorious volitional activity operating through the three doors, like a fool playing with excrement, and like one wishing to die eating poison. And also not comprehending the suffering of change of activities even regarding the results of the immaterial states, through the illusion of eternality and so on, he begins imperturbable volitional activity which is of the nature of mental activity, like one who has lost his bearings going along the road facing a goblin city. Thus, since the existence of activities is only from the existence of ignorance, not from its absence. Therefore this should be known: "These activities have ignorance as condition."

Here one asks - Let us accept this much that "ignorance is the condition for activities"; but is this ignorance alone the condition for activities, or are there other conditions as well? What then? If it is only the one, one falls into the doctrine of a single cause. If there are others as well, does not the description of a single cause as "activities are conditioned by ignorance" become untenable? It is not untenable. Why? Because -

For the Blessed One sometimes because of predominance, sometimes because of obviousness, sometimes because of not being shared, and in accordance with the beauty of the teaching and the suitability for those to be trained, illustrates just one cause or one result. Therefore this ignorance here, even though other causes of activities exist - such as sense-organ, object, conascent phenomena, and so on - should be understood as illustrated as the cause of activities because of predominance, since from the statements "for one observing gratification, craving increases" and "from the origin of ignorance is the origin of mental corruptions," it is the cause of the causes of activities such as craving and so on; because of obviousness, from the statement "the unwise one, monks, gone to ignorance, generates even meritorious volitional activity"; and because of not being shared. And by this very statement resolving the illustration of a single cause and result, the purpose of illustrating a single cause and result everywhere should be understood.

Here one asks - Even this being so, how is the state of being a condition for meritorious and imperturbable volitional activities fitting for ignorance, which has exclusively undesirable results and is blameworthy? For sugar-cane does not arise from a neem seed. How would it not be fitting? For in the world -

Thus this ignorance, although having exclusively undesirable results by way of resultant, and being blameworthy by way of intrinsic nature, should be understood as a condition for all these meritorious volitional activities and so on, as appropriate, by way of the condition of being opposed and not opposed in state, function, and intrinsic nature, and by way of the condition of being similar and dissimilar. Furthermore, there is also this other method of exposition -

"Activities are the condition for consciousness" means the six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Therein, eye-consciousness is twofold: wholesome resultant and unwholesome resultant. Likewise ear-, nose-, tongue-, and body-consciousness. Mind-consciousness, however, is twenty-twofold: two resultant mind-elements, three rootless resultant mind-consciousness elements, eight resultant consciousnesses with roots, five fine-material-sphere resultant consciousnesses, and four immaterial-sphere resultant consciousnesses. Thus there are altogether thirty-two mundane resultant consciousnesses.

Therein one might ask - But how should this be known: "This consciousness of the aforesaid kind arises with activities as condition"? Because of the absence of resultant in the absence of accumulated action. For this is a resultant, and a resultant does not arise in the absence of accumulated action; if it were to arise, all resultants would arise for everyone, but they do not arise - thus this should be known: "This consciousness arises with activities as condition." For indeed all of this proceeds in two ways by way of occurrence and conception. Therein, the two sets of fivefold sense consciousness, the two mind-elements, and the rootless mind-consciousness element accompanied by pleasure - these thirteen proceed only in occurrence in five-aggregate constituent existence. The remaining nineteen proceed as appropriate in the three existences both in occurrence and in conception.

Thus this, having obtained its conditions, being a mere material and immaterial phenomenon arising, is said to "go to another existence" - not a being, not a soul. And of it there is neither any transmigration from a past existence to here, nor any manifestation here without a cause from there. And here the former is called "passing away" because of the act of passing away, and the latter is called "conception" because of the reconnecting with the beginning of another existence.

Here one asks - Is it not that when there is manifestation without transmigration, since the aggregates in this human existence have ceased, and since the action that is the condition for the result does not go there, the result would be of one thing from another, and when there is no experiencer, whose result would that be; therefore this process is not satisfactory? Herein this is said -

Even if one were to say "Even this being so, these activities, whether existing or non-existing, would be conditions for the result. And if existing, at the very moment of their occurrence there should be their result. Then if non-existing, they would constantly bring results both before and after occurrence." He should be told thus -

"Consciousness is the condition for mentality-materiality" - here the aggregates of feeling, perception, and mental activities are mentality; the four primary elements and the materiality derived from the four primary elements are materiality. For those without sex and womb-born beings and egg-born beings, at the moment of conception, the sense-base decad and the body decad make twenty material matters, and the three immaterial aggregates - these twenty-three phenomena should be understood as "mentality-materiality with consciousness as condition." For those with sex, having included the sex decad, thirty-three; among spontaneously born beings, for the Brahmā's retinue and so on, at the moment of conception, the eye decad, ear decad, and sense-base decad, and the life faculty nonad - thus thirty-nine material matters, and the three immaterial aggregates - these forty-two phenomena should be understood as "mentality-materiality with consciousness as condition." But in sensual existence, for the remaining spontaneously born beings, or for moisture-born beings with complete sense bases of those with sex, at the moment of conception, the eye, ear, nose, tongue, body, sense-base, and sex decads - thus seventy material matters, and the three immaterial aggregates - these seventy-three phenomena should be understood as "mentality-materiality with consciousness as condition." This is the maximum; but by the minimum, for those lacking this or that decad, having reduced by the influence of each respective one, the reckoning of mentality-materiality with consciousness as condition at conception should be understood. But for immaterial beings, there are only the three immaterial aggregates. For non-percipient beings, from materiality there is only the life faculty nonad. This, then, is the method regarding conception.

But during occurrence, everywhere in the region where materiality occurs, at the moment of duration of the consciousness of conception, together with the consciousness of conception, from the temperature that occurs, a temperature-originated pure octad appears. From the first life-continuum onwards, a consciousness-originated pure octad; at the time of the manifestation of sound, from temperature and from consciousness a sound nonad; for those living on edible food, a nutriment-originated pure octad - thus by way of the nutriment-originated pure octad, and the two nonads of temperature-originated and consciousness-originated, twenty-six kinds; and the aforesaid kamma-originated arising three times in each consciousness, seventy-one kinds - thus ninety-six kinds of materiality, and the three immaterial aggregates - ninety-nine phenomena should be understood as "mentality-materiality with consciousness as condition" according to their origination.

Therein one might ask - But how is this to be known: "mentality-materiality at conception has consciousness as condition"? From the discourses and from reasoning. For in the discourses, by the method beginning with "phenomena consecutive to consciousness," the conditionality of consciousness for feeling and so on is established in many ways. But from reasoning -

"Mentality-materiality is the condition for the six sense bases" - mentality has been stated already. But here materiality is, by way of fixed procedure, elevenfold: the four primary elements, the six sense-bases, and the life faculty. The six sense bases, however, are the eye sense base, the ear, nose, tongue, body, and mind sense bases.

Therein one might ask - but how should this be known, that "mentality-materiality is a condition for the six sense bases"? Because of their presence when mentality-materiality is present. For indeed, when this or that mentality and materiality are present, this or that sense base exists, and not otherwise.

"The six sense bases are the condition for contact" -

"Contact is the condition for feeling" -

"Feeling is the condition for craving" -

"Craving is the condition for clinging" means the four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, and clinging to the doctrine of self. "Clinging is the condition for existence" - here kammic becoming is intended, but the becoming of rebirth is stated by way of term extraction. "Existence is the condition for birth" means birth conditioned by kammic becoming is the manifestation of the aggregates at conception.

Therein one might ask - but how should this be known, that "existence is a condition for birth"? Because of the observation of distinction as inferior and superior even when external conditions are complete. For indeed, even when external conditions such as the father, mother, semen, blood, nutriment, and so on are complete, a distinction as inferior and superior is seen among beings, even among a hundred twins. And that is not without cause, because it is not present always and in all cases; nor is it due to another cause other than kammic becoming, because of the absence of another cause in the internal continuity of the beings produced by that - therefore it is caused by kammic becoming alone. For action is the cause of the distinction as inferior and superior among beings. Therefore the Blessed One said - "It is action that divides beings, that is to say, into the inferior and the superior." Therefore this should be known: "existence is a condition for birth."

In "birth is the condition for ageing and death" and so on, because when birth is absent, ageing and death as well as sorrow and other mental states do not exist; but when birth exists, ageing and death as well as sorrow and other mental states exist - either connected with ageing and death and so on for the fool who is touched by painful phenomena reckoned as ageing and death, or unconnected for one who is touched by this or that painful phenomenon. Therefore, "birth is the condition for ageing and death." "Having understood, having fully realised the Teaching" means having come together with knowledge, having penetrated the Teaching of the four truths.

Having thus shown the occurrence of the mode of dependent conditions with twelve factors, now for the purpose of showing the cessation of ignorance and so on by way of the end of the round of rebirths, he said beginning with "from the cessation of ignorance comes the cessation of activities - having understood, having fully realised the Teaching." Therein, "from the cessation of ignorance" means from the cessation of non-arising of ignorance, by the cessation of non-continuance again. "Cessation of activities" means there is the cessation of non-arising of activities. So too in the remaining terms. "This is suffering" and so on are according to the method stated previously. "These phenomena are to be directly known" means these phenomena of the three planes are to be known by way of understanding the intrinsic characteristic, in a beautiful manner, or by superior knowledge according to their intrinsic nature. "To be fully understood" means to be known by pervading, by way of understanding the common characteristic and by way of accomplishing the function. "These phenomena are to be abandoned" means these phenomena belonging to the side of origination are to be abandoned by this or that quality and factor. "To be developed" means to be increased. "To be realised" means to be made directly visible. Realisation is twofold: realisation by attainment and realisation by way of object. "Of the six sense bases of contact" means of the six sense bases beginning with the eye. "Origin and passing away" means arising and cessation.

"Of extensive wisdom" - "like the earth" (bhūri) thus bhūri; endowed with that extensive wisdom, one is of extensive wisdom. 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 great meanings - this is great wisdom. Great phenomena, etc. great languages... one comprehends great discernments - this is great wisdom. One comprehends the great aggregate of morality - this is great wisdom. The great aggregate of concentration, etc. the aggregate of wisdom... the aggregate of liberation... one comprehends the aggregate of knowledge and vision of liberation - this is great wisdom. The great possible and impossible, etc. 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... one comprehends the great ultimate reality, Nibbāna - this is great wisdom.

What is broad wisdom? Knowledge proceeds in the various different aggregates - this is broad wisdom. In the various different elements, etc. in the various different sense bases... in the various different dependent originations... in the various different non-apprehensions of emptiness... in the various different meanings... in mental phenomena... in languages... in discernment... 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 abiding attainments... in the various different noble truths... in the various different establishments of mindfulness... in right strivings... in bases for spiritual power... in faculties... in powers... in factors of enlightenment... in the various different noble paths... in fruits of asceticism... in direct knowledges... having surpassed phenomena common to the various different people, 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. He fulfils restraint of the faculties. Moderation in eating, etc. 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 he fulfils - this is joyful wisdom. Abundant in mirth, etc. 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 - this is joyful wisdom. He develops the establishments of mindfulness, the right strivings... the bases for spiritual power... the faculties... the powers... the factors of enlightenment... develops the noble path - this is joyful wisdom; abundant in mirth, realizes the fruits of asceticism - this is joyful wisdom; penetrates the direct knowledges - this is joyful wisdom; abundant in mirth, realizes Nibbāna, the ultimate reality - this is joyful wisdom.

What is swift wisdom? Whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality quickly hastens as impermanent - this is swift wisdom. As suffering, as non-self quickly hastens - this is swift wisdom. Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present... etc. whether far or near, all consciousness as impermanent... as suffering... quickly hastens as non-self - this is swift wisdom. The eye... etc. ageing and death, past, future, or present, as impermanent... as suffering... quickly hastens 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... the eye... etc. ageing and death, 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... etc. having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom.

Materiality, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - having weighed... etc. having made manifest, quickly hastens to Nibbāna, the cessation of materiality - this is swift wisdom. Feeling... etc. perception... activities... consciousness... the eye... etc. ageing and death, past, future, or present, is impermanent... etc. having the nature of cessation - having weighed... etc. 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... arisen 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, the four fruits of asceticism, the four analytical knowledges, and the six higher knowledges are attained, realized, touched by wisdom - this is sharp wisdom.

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... etc. The mass of delusion... wrath... Hostility... etc. One pierces and breaks through all actions leading to existence - this is penetrative wisdom.